ereervyeyyerrs ἘΠ ΠΗ Η dah fts Wik ἬΜΩΙ 84. ΜῊΝ eyed | ΣΕΈΨΕΥΡ. 
1 ΜῊΝ nite si Wi i i W ii i f 
Hiren inn 


" os le 
ie i “" ᾿ 


beh eee ΝΕ ba aad 


atl ltt ted et el hat tteh shi bibs | 
». ἔς ὦ ὁ ΠΩΣ 


. Hil 


ae 


. ‘ne 
ci 


= = 
= ——— 
= = eee Se 
EEE ee 
“-- - φ, τον a δ. 
- “- son = 
= ὑπ 
- τσ τ ὌΝ 
= aoe 
= 2 


wre eee ee ee ee eee 
‘ Υ ἢ ΣΝ «. 


‘a ia 


᾿ 
Me 


THEE Hi 
᾿" i ἮΝ 


HH 
NA 
i ni 
TH Ϊ 

Ϊ " 

ἢ} Mi 

il 

ill wil 

iH 

ἢ i} 
| A Hib 

iT 

i 


- = = ——— : 
: πὸ = ᾿ — 
——== sr = 
ee == a ern A a --- -- 
————— = ΞΞΞΞΞΞΞΞ 
=== i - 
= = <== 


HA HUT ΗΜ ἢ! 

Ἢ Hh iit ἯΙ ἷ 

" Ht 2 i “ ἢ ᾿" ἡ" | } | 
a | 


Ι]} ἢ} Ϊ Mh 


-᾿---- - ττ 
LS ee 


,πας-τ-οὺς-.---- 
A  Ζ.-ςς-- 
or 
-- 
-- 
= 
---- 


ὶ ᾿ς ϊ ORNS Fe 

Saat, Δ νυ. he : 
ΑΝ αν αν ΤῊΝ ᾿ 
ae ae frig 


tee i it iid TATA AA 
ae { Νὰ ‘ik ni Nee " ᾿ 


ἊΝ ὃ ' 
fi ee “νι |p 
μή ΠΗ ad EE 
it i Ἢ a it C ἬΠΙΠΠ ἀν i 


-: ἡ} ‘thy ἣν ᾿ ly mt " i i Ἱ 
ΕΠ ΠῚ Ἢ 
: ΠΝ ΉΜΜΗΝ (ei "ἢ I i aa i i 


MULE ΠῚ ΠΠ] vail 
vin ΠῚ MM ΠῚ ΠΝ: ἘΠ ΠΜΗΗΝΗ 


tf, Se 
PRESENTED TO THE LIBRARY 


OF 


PRINCETON THEOLOGICAL SEMINARY 


BY 


Professor Henry van Dyke, D.D., LL.D. 
ee - 


] 


BARROW’S WORKS. 


WO 4.8 Δ 


΄ ~ 
ῃ 


¢ 


ead gigs? οι 


“em 


THE ; ῳ 
“~ 


WORKS 


ISAAC BARROW, D.D. 


TO WHICH ARE PREFIXED, 


A LIFE OF THE AUTHOR, 


BY 


ABRAHAM HILL; 


AND 


A MEMOIR, 


BY 


JAMES HAMILTON, 


WITH THE 


NOTES AND REFERENCES CAREFULLY REVISED; 
AND 


INDEXES COMPILED EXPRESSLY FOR THIS EDITION. 


IN THREE VOLUMBS. 


VOLUME Iii. 


NEW YORK: 
JOHN C. RIKER ;—129 FULTON STREET. 
1845. 


NOTICE. 


Tue Publisher of the only American edition’of the Works 
or Isaac Barrow, having now completed the volumes, solicits 
the attention of Theologians and other scholars to the Ser- 
mons and Treatises of one of the most erudite Authors of the 
seventeenth century. 

Two standard editions have been recently issued in Britain— 
one from the University Press at Oxford; and the other at 
Edinburgh. Both of them were carefully collated for this 
republication ; and all the articles that either of them contained 
have been inserted; with a Synopsis of the “ Treatise on the 
Pope’s Supremacy.” 

The Oxford edition is deficient in the biography of the Au- 
thor; which memorial is much enlarged in the copy published 
at Edinburgh. All that is novel in the latter narrative has been 
appended to the other unsatisfactory portraiture; with which, 
some other circumstances, ascertained by Mr. Hughes, have 
also been incorporated. The history of Barrow now detailed 
in the first volume of this edition of his Works forms therefore 
the most extensive Memoir of that learned Casuist and Mathe- 
matician, which yet has been offered, in connection with his 
writings, to the Student who peruses his masterly disquisitions. 

The Oruscuta THEoLocica, Orationes, and Pormara, in 
the Greek and Latin languages, although usually omitted in 
other reprints of Barrow’s works, are included in the third 
volume of this edition ; and will afford a rich intellectual repast 
for the Linguist. Thus all the literary productions of the Au- 


thor, except only his mathematical and scientific dissertations, 


are now collected. 


. * Ἂ 
vi NOTICE. . 

| ‘ Ἵ 
Theologians will also perceive the additional improvements, 
by the two copious Indexes which have been compiled expressly 
for the American edition. The acute criticisms, and the exe- 
getical interpretations by Barrow are of high consideration to a 
Biblical Reader—therefore a minute Table of the Texts of | 
Scripture has been prepared; from which the opinions of that 
Annotator can promptly be understood. 

The Publisher has also subjoined an accurate Index of the 
multiplied themes discussed by Barrow in his ingenious Ser- 
mons and Expositions. In this respect, the foreign editions are’ 
so meagre, that by them the Student would attempt in vain to 
discover hundreds of interesting and momentous Topics. ‘To 
supply that defect, a full alphabetic classification of all the sub- 
jects has been formed; and the admirers of Barrow’s splendid 
lucubrations will be gratified with the facility thus afforded them, 
to recur to the casuistical decision, or the critical explanation, 
or the didactic judgment, or the forceful arguments of an evan- 
gelical Philosopher, whose Discourses comprise some of the 
most profound and eloquent delineations of “ Christian Morals” 
which ever have appeared in the Anglo-Saxon language. 

With these numerous advantages, the American reprint of 
the “ Tueotocicat Works or Isaac Barrow” is confidently 
submitted to public inspection—especially as this copy is sold 
at LESS THAN ONE THIRD OF THE PRICE Of the last inferior edi- 
tion issued from the University Press at Oxford, in 1830. 


New York, 
August 7, 1845. 


“4 


BARROW’S WORKS. 


—<=1Oe—— 
CONTENTS 


OF 


VOL. Ill. 


Pe coition of the Lord’s Supper. 
Exposition of the Decalogue. 
Doctrine of the Sacraments. 
Introduction of the Pope’s Supremacy. 
Treatise on the Pope’s ees: 
Supposition I. : 
Supposition IT. 
Supposition III. 
_ Supposition IV. 
Supposition V. 
Supposition VI. 
Observations 
Supposition VII. 
Synopsis of the Treatise on “the Pope’ 8 ‘Supremacy. 
Discourse on the Unity of the Church. 
Opruscuta THEOLOGICA, ORATIONES, PoEMATA. 
De Spiritu Sancto. . ; 
De Regimine Episcopali. 
De Tribus Symbolis. 
Anime Humane Corporibus non Preewistunt. 
De Potestate Clavium. 
Concio ad Clerum. 


Epitome Fidei et Religionis Turcica, a Malumeto Kureischita, Arabum 
Propheta, prius in Arabia Deserta, postea a successoribus per tolum 
P P » poster P 


pene Orientem diffuse. . 
Questiones Act. Moderat. April, 1651. 


Habitus humani acquisiti non sunt revera diversi a memoria hominis. 
Visionem fieri posse absque specie, aut imagine sensibili, probabile est. 
In Comitiis 1652, Cartesiana Hypothesis de Materia et Motu haud satis- 


facit precipuis nature phenomenis. 
Oratio Moderatoria in auspiciis termini, April 30, 1651. 


Oratio habita quinto Novemb. Anno 1651, in aula S. T. Collegii. ὦ 


Preafatio cum “sap die ot Feb. 21, 1653. 
Epistola, 1655. 


Pro Lectore Human. " Oratio. 


Oratio cum Grace lingue oe ascenderit ; A. D. 1660. 


Oratio ad Academicos in Comitiis. 


a 


PaGE 


viii CONTENTS. 


Oratio habita in Lectura Geometrica Collegii Greshamensis, Londini, 


A. D. 1662. . 
Oratio Prefatoria in ‘Schola Publica Mathematica, Mart. 14, 1664. 


Procancellarii Electi Oratio. A. D. 1675. 
Vicecancellarii Munere defuncti Oratio. . ‘ ΩΣ 
Oratio Sarcasmica in Schola Graca. . ΐ λ ; - 


Oratio Habita ix Comitiis. 

De Sestertio. . : ν 

Mundus neque fuit, neque esse potuit ab Eterno. Anno 1649. 

Creatura non potest creare. Anno 1649. : ; ; : 

Dantur rationes Boni et Mali aterne et indispensabiles. Anno 1651. . 

Dantur Substantie incorporee Natura sua Immortales. Anno 1651. 

Danitur forme substantiales. Anno 1652. 

Conscientia erronea obligat. Anno 1652. 

Christus per mortem fuit sacrificium proprie eapiatorium pro peccatis. 
Anno 1652. 


‘Obedientia Christi non tollit iledicatioun Cir intkitiane Ἀνῶν 1652. 


Terram esse in mundi centro sitam nullis argumentis evincitur. Anno 
1653. 

Hypothesis Cartesiana de materia et motu haud satisfacit pracipuis na- 
ture phenomenis. Anno 1663. 


Reverendissimo Magistro, et dignissimis Soctis Collegii S. δ. Trinitat. 


Cantabrigie. Anno 1655. 

Iter maritimum a portu Ligustico ad Constantinopolim. Nov. 6, “Anno 
1657. : ; : 

De Religione Turcica, AKE®AAON ‘Anno 1658. ; 5 

In obitum dignissimi Domini Spenceri Bretton, illustrissimi Consulis 
Anglorum Smyrna, Anno 1659. Elegia. ; 

Augustiss. regi suo reditum gratulatur Britannia. Anno” 1660, . 

In Psalmos a reverendo D. decano Babe is Homerico versu dona- 
tos, Anno 1674. ; 

Illustrissimo domino Georgio Monk, regis restitutori, regni liberatori, 
Anno 1660. : 

In 660. Henrici ducis Glocestrensis et Maria principis Arausionensis, 
1660. . rae : ; ΐ ; ; ‘ 
jlegia. 1660. ; : ; 3 . . 

Epitaphium in Henricum Hammond, 1660. oe 

Epigrammata, Anno 1661. : “ 

Epithalamium R. Caroli et R. Catharina, 1662. , ‘ 

In victorium Navalem, Anno 1665. . 

Ratio secundi Precepti in Decalago est immutabilis, Anno 1668. . 


Divinitas TOY AOL OY consiat ex initio Evangelii secundum Johannem, 
Elegia. Anno 1669. : ‘ " : ‘ . ν 

Epigramma in istam Elegiam. . ; ‘ ; Σ ‘ 
In obitum ducisse Aurel. Anno 1670. ; ‘ , ‘ ς ‘ 


Epicedium in ducem Albemarle. Anno 1670. 


De S. Trinitate Jul. 1670. : . ὑόν Ὁ : ὶ ᾿ 


Ad Johannem Tillotson. Cum Libro Lect. 
Ad D. D Chr. Wrenn. 


es de le © 


ἕξ, 


ἈΝ 


EXPOSITION ON THE LORD’S PRAYER. — 


Among all the duties prescribed to us by 
our religion, the rendering due worship 
to God is in nature and for consequence 
the principal; God thereby being most 
directly honoured and served, we from it 
immediately deriving most ample and 
high benefits; to the performance of 
which duty we are furnished with ex- 
cellent direction and assistance from that 
Prayer which our Lord (at several times 
and upon several occasions) dictated, and 
recommended to his disciples, both as a 
pattern according to which they should 
regulate their devotions (Pray thus, or 
in this;manner, saith he in St. Matthew), 
and as a form in which they should ex- 
press them:* (When you pray, say: 
that is, say this, or in these words; so 
he enjoins them in St. Luke :”) unto it 
therefore we should carefully attend, as 
to our best rule ; and we should frequent- 
ly use itas our best matter of devotion :* 
to the well performing of both which 
duties, it is requisite that we should dis- 
tinctly understand the particulars con- 
tained therein; in order to which purpose 
we shall endeavour to explain them: 
but first let us premise a few words in 
general about prayer. 

Prayer, in its latitude of acceptation, 
doth comprehend all devotion, or wor- 
ship immediately addressed unto Almigh- 


* Quamlibet alia verba dicamus, que affec- 
tus orantis vel precedendo format ut clareat, 
vel consequendo attendit ut crescat, nihil aliud 
dicimus, quam quod in ἰδία Deminica Oratione 
positum est, si recte et congruenter oramus,— 
Aug. Epist. 121; vide illum. 

* Matt, vi. 9. 


* Luke xi. 2. 
Vow. Ill. - 1 


ἐν» 


ty God ;* consisting of praise, which 
we render to God in regard to his most 
excellent perfections and glorious works ; 
of submissive gratulation, declaring our 
satisfaction in all the dispensations of his 
most wise and just providence ; of thanks- 
giving, for the numberless great bene- 
fits we have received from him; of ac- 
knowledging our total dependence on 
him, and our subjection to him; of pro- 
fessing faith in him, and vowing service 
to him; of confessing the sins we have 
committed against him, with the guilt and 
aggravation of them; of deprecating’the 
wrath and punishment due to us for our 
offences; of petition for all things need- 
ful and convenient for us; of interces- 
sion for others, whose good we accord- 
ing to duty or charity are concerned to 
desire and promote: prayer, I say (al- 
though, according to its most restrained 
sense, it only doth signify one of these 
particulars, namely, the petition of what 
is needful or expedient for us, yet), in 
its larger acception, as it commonly is 

, it doth comprise them all: and so 

may well take it here ; this form, al- 
though so very brief, being with so ad- 
mirable wisdom contrived, as without 
straining the words beyond their natural 
importance, we may, applying a moder- 
ale attention, discern them all, as to their 
main substance, couched therein ;+ so 
that we may indeed reasonably regard 


*1 Tim. ii. l—dejects, προσευχαΐ, ἐντεύξεις, 
edyaptoriat. 
ἦ Οὐ μόνον εὐχῆς ἐστι διδασκαλία ἐκεῖνα τὰ ζήμα- 


ra, ἀλλὰ βίου τελείου taidaywyla.—Chrys, tom. v. 
p- 185. 


2 AN EXPOSITION ON THE LORD’S PRAYER. 


this prayer as a complete directory, and 
a full exercise of all our devotion toward 
God :* of devotion, I say, the which (to 
engage, excite, and encourage us to the 
careful and constant practice thereof) we 
may consider enjoined us as a necessary 
duty, commended to usas a requisite 
means of good, and a special instrument 
of all piety, and as a high privilege grant- 
ed to us by God. 

1. It isa natural duty and debt we 
owe to God (both in correspondence to 
the design of our being made and endow- 


ed with rational capacities agreeable to. 


our relations ; and in requital for our be- 
ing, and for all the good we have, and do 
continually receive from him), as most 
highly to love and reverence him in our 
hearts, so to declare our esteem of his 
excellences, and our sense of his bounty 
toward us, to avow the dependence we 
have upon his will and providence ; the 
obligations we are under to his mercy 
and goodness; to yield our due homage 
of respect, submission, and obedience to 
him: if we do acknowledge a God, our 
Maker, our Lord, our continual Benefac- 
tor, to be, we must consequently acknowl- 
edge these performances in reason, justice, 
and gratitude due to him; and God ac- 
cordingly requires, and positively enjoins 
them: he isthe Lord our God, whom 
we must worship and serve; the God 
whom praise waiteth for ; who heareth 
prayers, and to whom therefore all flesh 
must come. ‘The scripture is very fre- 
quent in commanding the duty. 

2. It is a most useful means, or a con- 
dition requisite, for the procurement of 
benefits and blessings upon us. God 
hath declared that he doth accept, he 
hath promised that he will reward, all 
devotions with an honest intention and 
pure mind offered up unto him; that he 
as nigh unto all them that call upon him 
in truth; that he will be found of them 
who seek him with all their heart; that 
he will fulfil the desire of them that fear 
him ; he will hear their cry, and will 
save them; that they who seek him shall 
not want any good thing; that, whatever 
we ask in prayer believing, we shall re- 
ceive ; that if we ask, it shall be given 
us; if we seek, we shall find; if we 

* Totius Evangelii. breviarium.—Tert. de 


Orat. i. 9. 
© Deut. x. 20; Matt. iv. 10; Psal. Ixv. 2. 


=e 


knock, it shall be opened to us.? Prayer 
is alsoa means of procuring a blessing 
upon all our undertakings; it sanctifieth 
every performance, &c. There is no 
good thing so great and precious, so 
high above the reach of common power, 
so strange to expect, or difficult to com- 
pass, Which we may not easily and sure- 
ly by this means obtain ; relief in all dis- 
tresses, both of our outward and inward 
estate ; supplies of all our needs, both 
corporal and spiritual ; comfort in all our 
sorrows and sadness; satisfaction in all 
our doubts and darknesses of mind ; help 
and strength against all our temptations, 
we may be confident to obtain, if we duly 
seek them from the Almighty Dispenser 
of all good gifts: sure promises there 
are, and obvious examples hereof, too 
many to be now recited : as, on the oth- 
er hand, they that will neglect this duty, 
that will not vouchsafe to seek help and 
remedy of God, may be sure to want it ; 
shall certainly suffer for their proud con- 
tempt, profane diffidence, or foolish 
sloth: You will not (saith our Saviour) 
come to me, that ye may have life :* no 
wonder, then, if they do not receive it, 
if they will not go thither for it where 
only it is to be had. All good things 
are in God’s hand ; and we shall never 
by any force or policy get them thence 
without his will, moved by entreaty : all 
good gifts come from heaven ; and thence 
we shall never fetch them down, without 
ascending thither in our hearts and affec- 
tions ; spiritual goods especially are so 
high above us, that we can never reach 
them otherwise than by God’s help by 
humble supplication obtained. 

3. It is not only a means, by impetra- 
tion acquiring for us, but it is an effectu- 
al instrument working in us, all true 
good ; it is the channel by which God 
conveyeth spiritual light into our minds, 
and spiritual vigour into our hearts. it 
is both the seed and _ the food of spiritual 
life ; by which all holy dispositions of 
soul and all honest resolutions of practice 
are bred and nourished, are augmented 
and strengthened in us.* It exciteth, it 


* Difficillimum est opus orare.—Luth. 

4 Τ)ὐχῆς δικαίας οὐκ ἀνήκοος Océs.—Psal. XXXxiv. 
10; cxiv. 18, 19; x. 17.3, Jer. χε 
John iii. 22; Matt. xxi. 22; vii. 7; Luke xi. 
9; John xiv. 13; xv. 7; xvi. 23. 

ὁ John v. 40. 


AN EXPOSITION ON THE LORD’S PRAYER. 3 


quickeneth, it maintaineth all pious affec- 
tions; the love of God can no otherwise 
than by it be kindled, fomented, or kept 
in life (without it we certainly shall have 
an estrangement, and an aversion from 
him ;‘) it alone can maintain a constant 
reverence and awe of God, keeping him 
in our thoughts, and making us to live 
as in his presence ; it chiefly enliveneth 
and exerciseth our faith and our hope in 
God; it is that which begetteth in our 
hearts a savoury relish of divine things, 
which sweeteneth and endeareth to our 
souls the practice of piety, which only 
can enable us with delight and alacrity 
to obey God’s commandments ; it alone 
can raise our minds, from the cares and 
concernments of this world, to a sense 
and desire of heavenly things. By it 
God imparteth strength to subdue bad 
inclinations, to restrain sensual appetites, 
to compress irregular passions; to evade 
the allurements to evil, and the discour- 
agements from good, which this world 
always presenteth; to support also with 
patience and equanimity the many cross- 
es and troubles we must surely meet 
with therein. It is, in short, the only 
strong bulwark against temptation and 
sin; the only sure guard of piety anda 
good conscience : no man indeed can be 
a faithful servant to God, a real friend to 
goodness, a serious practiser of duty, 
without a constant tenor of devotion. 

4. It is a most high privilege and ad- 
vantage to us, that we are allowed to 
pray and address our devotions to God. 
To have a free access to the presence 
and audience of an earthly prince (to 
the effect of receiving from him all that 
we could desire) would be deemed a 
matter of great honour and much advan- 
tage: how much more is it so to us, that 
we are admitted to the presence and ear 
of the great King of all the world; so 
mighty in power, so large in bounty, so 
full of goodness and _ pity, so thoroughly 
able, so exceedingly willing, to grant and 
perform our requests! How sweet a 
thing, of what comfort and _ benefit is it, 
to have the liberty of pouring out our 
souls and our hearts,* as the Psalmist 
speaks, before God ; of disburdening our 


‘ Fervour of spirit—Rom. xii. 11, τῷ mvet- 


ματι sae 
© Psal. lxii. 8 ; xrlii. 4. 


minds of all their cares, their desires, 
their doubts, their griefs, and anxieties, 
into the breast of so kind a friend, so 
wise a counsellor, so able a helper ; who 


alone indeed can afford relief, ease, sat- 


isfaction, and comfort to us! Consider- 
ing which things, we shall appear not 
only very disobedient to God, and highly 
ingrateful toward him (who so infinitely 
condescends in vouchsafing to us, dust 
and ashes,» (vile and unworthy crea- 
tures) leave to speak and converse with 
him), but very injurious and unfaithful to 
ourselves, and to our own good, if we 
neglect this duty commanded, or slight 
this privilege indulged to us: 

In the due performance of which, we 
are directed and assisted by this form of 
prayer, composed and dictated for that 
purpose by him who best knew what we 
ought to pray for, and how we ought to 
pray; what matter of desire, what man- 
ner of address, what disposition of mind, 
would be most pleasing and acceptable 
to his Father, would most become and 
befit us in our approaches to him.* We 
might consequently observe many things 
concerning those particulars discernible 
in this form: the sublimity, the gravity, 
the necessity, the singular choiceness of 
the matter ; together with the fit order 
and just disposition thereof, according 
to the natural precedence of things in 
dignity or necessity ; the full brevity, 
the deep plainness, the comely simplicity 
of expression; the lowly reverence sig- 
nified therein, accompanied with due 
faith and confidence: these, and the 
like virtues directive of our devotion, we 
might observe running generally through 
the whole contexture of this venerable 
form: but we shall rather choose to take 
notice of them as they shall offer them- 
selves in their particular places; to the 
consideration of which in order we now 
do apply ourselves. 


Onur Father which art in Heaven. 


®ur Father: upon this title, or man- 
ner of compellation, we may first ob- 
serve, that although our Saviour pre- 
scribeth this form as a pattern, and an 


* Deus solus docere potuit, ut se véllet orari. 
—Tert. de Orat. ¢. 9. 
» Gen. xviii. 27. 


4 


exercise of private prayer to be perform- 
ed in the closet (and alone in secret, as 
is expressed in the gospel), yet he di- 
recteth us to make our addresses to God 
in a style of plurality, saying, not my 
Father, but our Father;' thereby, it 
seems, implying, 1. That we should in 
our prayers consider and acknowledge 
the universality of God’s power and 
goodness. 2. That we should not in our 
conceit proudly and vainly appropriate 
or engross the regard of God unto our- 
selves ; but remember that our brethren 
have an equal share with us therein. 
3. That in all our devotions we should 
be mindful of those common bands which 
knit us together as men and as Chris- 
tians (the band of nature and humanity ; 
the more strict ties of common faith and 
hope; of manifold relations unto God 
that made us, and our Saviour that re- 
deemed us, and the Holy Spirit who an- 
imateth and quickeneth us, and combin- 
eth us in spiritual union.) 4. That we 
should bear such hearty good-will and 
charitable affection toward others, as not 
only to seek and desire our own particu- 
lar and private good, but that of all men ; 
especially of all good Christians, who in 
a peculiar manner are God’s children and 
our brethren: He did not bid us say, 
my Father, but our Father, who art in 
heaven ; that, being taught that we have 
a common Father, we might show a 
brotherly good-will one toward another, 
saith St. Chrysostom.* 

As for the appellation Father, it doth 
mind us of our relation to God, who 
upon many grounds, and in divers high 
respects, is our Father (by nature, for 
that he gave us our being, and made us 
after his own image; by providence, for 
that he continually preserveth and main- 
taineth us; by grace, for that he renew- 
eth us to his image in righteousness and 
holiness ; by adoption, for that he allow- 
eth us the benefit and privilege of his 
children, assigning an eternal inheritance 
to us;) of this relation, which as crea- 
tures, as men, as Christians, we bear to 
God, it mindeth us, and consequently 
how we ought in correspondence thereto 
to behave ourselves ; yielding to him all 


* Οὐ γὰρ ἐκέλευε χέγειν, πάτερ pov, ὃ ἐν τοῖς οὐρα- 
νοῖς, ἀλλὰ ἔμενον ἡμῶν, ἵνα κοινὸν Πατέρα ἔχειν ὁ.- 
δαχθέντες, ἀδελφικὴν πρὸς ἀλλήλους δεικνύωμεν εἄ- 
veiav.—Tom. Υ͂. p. 186. ι Matt. vi. 6, 9. 


AN EXPOSITION ON THE LORD’S PRAYER. 


respect, affection, and observance ; de- 
meaning ourselves in all things as_be- 
comes such a relation and rank: this in- 
deed of all God’s names, titles, and attri- 
butes, is chosen as most suitable to the 
nature of the present duty ; as most en- 
couraging to the performance thereof ; as 
most fully implying the dispositions re- 
quired in us, when we apply ourselves 
thereto. Our Saviour used to compare 
prayer to a son’s asking nourishment of his 
father ;) arguing thence what success and 
benefit we may expect from it: we come 
therein to God, not (directly) as to a lord 
or master, toreceive commands ; but rath- 
er as toa father, to request from him the 
sustenance of our life, and supply of our 
needs; torender withal unto him our thank- 
ful acknowledgments, for having con- 
tinuedly done those things for us ; and to 
demonstrate our dutiful respect and aflec- 
tion toward him. It is natural for chil- 
dren in any danger, strait, or want, to fly 
to their parents for shelter, relief, and 
succour: and it is so likewise for us to 
have recourse unto God, in all those ca- 
ses wherein no visible means of help 
appear from elsewhere: and to do so, 
the title of Father doth encourage us, 
signifying not only power and authority 
over us, but affection and dearness toward 
us: the name God, importing his excel- 
lent perfections ; the name Lord, mind- 
ing us of his power and empire over us, 
with the like titles declarative of his su- 
pereminent majesty, might deter us, be- 
ing conscious of our meanness and un- 
worthiness, from approaching to him; 
but the word Father is attractive and em- 
boldening; thinking on ¢hat, we shall be 
apt to conceive hope, that how mean, 
how unworthy soever, yet being his chil- 
dren, he will not reject or refuse us ; for, 
If men, being evil, do give good gifts un- 
to their children; how much more will 
our Father, which is in heaven, give good 
things to them that ask him ἐν 

It also plainly intimates how qualified 
and disposed in mind we should come to 
God ; namely, with high reverence, with 
humble affection, with hearty gratitude ; 
as to the Author of our being, to him that 
hath continually preserved and brought 
us up; from whose care and providence 


) Matt. vii. 9; Luke xi. 11. 
κ Matt. vii. 11. 


eee a eS όνι , ht Δι) i 1 


AN EXPOSITION ON THE LORD’S PRAYER. 


we have received all the good we have 
ever enjoyed; from whose mercy and 
favour we can only expect any good for 
the future. By calling God Father, we 
avow ourselves obliged to honour and 
love him incomparably beyond all things: 
we also declare our faith and hope in 
God ; that we believe him well affected 
toward us, and willing to do us good; 
and that we thence hope to receive the 
good desirable from him (the which are 
dispositions necessary to the due perform- 
ance of this duty.) It also implieth, that 
we should come thereto with purity of 
mind and good conscience, which is also 
requisite to the same intent; for if we 
are conscious of undutiful and disobedi- 
ent carriage toward God, how can we 
call him Father 2‘ With what heart or 
face can we assume to ourselves the title 
of children? If (saith St. Peter) ye 
call upon him as Father, who impartially 
judges according to every man’s work,” 
(that is, who only esteemeth them for his 
children who truly behave themselves as 
becometh children), pass the time of your 
pilgrimage in fear (or in reverence to- 
ward God.) We may add, that we also 
hereby may be supposed to express our 
charity toward our brethren ; who bear 
unto God, the Father of all men, the 
same common relation. But I proceed : 


Which art in Heaven. 


God Almighty is substantially present 
everywhere; but he doth not every 
where in effects discover himself alike, 
nor with equal splendour in all places dis- 
play the beams of his glorious majesty, 
the scripture frequently mentioneth a 
place of his special residence (seated in 
regions of inaccessible light, above the 
reach, not only of our sense, but of our 
fancy and conception), where his royal 
court, his presence chamber, his imperial 
throne, are; where he is more immedi- 
ately attended upon by the glorious an- 
gels and blessed saints; which place is 
called heaven, the highest heavens; the 
τὰ ὕψιστα, the highest places ;" by his 
presence wherein God is described here, 
as for distinction from all other parents 


| Matt. xxi. 22; James i.6; 1 Tim. ii. 8. 
m= 1 Pet. i. 17. 
® Luke ii. 14; xix. 38; Matt. xxi, 9. . 


5 


here on earth, so to increase reve- 
rence in us toward him (while we reflect 
upon his supereminent glory and majes- 
ty), and to raise our hearts from these in- 
ferior things unto desire, and hope, and 
love of heavenly things; withdrawing 
(saith St. Chrysostom) him that prays 
from earth, and fastening him to the 
places on high, and to the mansions above.* 
But so much for the title. 
The first sentence of our Prayer is, 


Hyallowed (or sanciitied) be thn Name. 


Let us first (with St. Chrysostom) ob- 
serve the direction we hence receive in 
all our prayers to have a prime and prin- 
cipal regard to the glory of God; not 
seeking any thing concerning our own 
good before his praise: that for the or- 
der. As to the substance of this particu- 
lar, we may consider, that sanctity im- 
plying a discrimination, a distance, an ex- 
altment in nature or use of the thing, 
which is denominated thereby ; and God’s 
name signifying himself with all that we 
can know of him; himself, as however 
discovered or declared, with all that re- 
lates to him, and bears his inscription ; 
we do here accordingly express our due 
acknowledgments and desires; for by a 
rare complication this sentence doth in- 
volve both praise and petition ; doth ex- 
press both our acknowledgment of what 
is, and our desire of what should be: we 
do, I say, hereby partly acknowledge and 
praise the supereminent perfections of 
God above all things, in all kinds of ex- 
cellency, joining in that seraphicaldox- 
ology, (which to utter is the continual 
employment of the blessed spirits above, 
who incessantly day and night cry out) 
Holy, holy, holy; confessing with the 
heavenly host in the Apocalypse that he 
is worthy of all honour, glory, and pow- 
er :* we doalso partly declare our hearty 
wishes,that God may be every where had 
in highest veneration ; that all things re- 
lating to him may receive their due re- 
gard; that all honour and praise, all duty 
and service, may in a peculiar manner 
be rendered unto him by all men, by all 
creatures, by ourselves especially: that 


* Tis γῆς ἀπάγων τὸν εὐχόμενον, καὶ τοῖς ὑψη- 
λοῖς προσηλῶν χωρίοις, καὶ ταῖς ἄνω διατριδαῖς. . 

* Rev. iv. 8, 11 —Té ἁγιασθήτω ἀντὶ τοῦ δο- 
ξασθήτω clonrai.—-Chrys. tom. v. p. 186. 


6 AN EXPOSITION ON THE LORD’S PRAYER. 


all minds may entertain good and worthy 
opinions of him; all tongues speak well 
of him, celebrate and bless him; all 
creatures yield adoration to his name, and 
obedience to his will: that he be wor- 
shipped in truth and sincerity, with zeal 
and fervency; this particularly in the 
prophet Isaiah, and by St. Peter, is called 
sanctifying God’s name, in opposition to 
idolatrous and profane religion: (Sanecti- 
Sy the Lord of hosts himself, and let him 
be your fear, let him be your dread, saith 
the prophet; and, Fear not their fear, 
nor be troubled, but sanctify the Lord God 
in your hearts,’ saith the apostle.) ‘Thus 
do we here pray and wish in respect to all 
men, and to all creatures capable of thus 
sanctifying God’s name ; but more par- 
ticularly we pray for ourselves, that God 
would grant to us, that we, by our relig- 
ious and righteous conversation, may 
bring honour to his name: so that men 
seeing our good works may glorify our 
Father which is in heaven.” (Vouchsafe, 
saith he, that we may live so purely, that 
all men by us may glorify thee :* so de- 
scants St. Chrysostom. ) 


Ch» Kingdom Come. 


This petition, or devout wish, being 
subordinate to the former, as expressing 
a main particular of that which is there 
generally desired (we here, to the glory 
of God, desiring a successful and speedy 
propagation of true religion), seems, in 
its direct and immediate sense, to respect 
the state of things in that time, more es- 
pecially befitting our Lord’s disciples 
then, when the kingdom of God (that is, 
the state of religion under the evangeli- 
cal dispensation) was coming and ap- 
proaching; (according to that of our 
Saviour in St. Luke: J say unto you of 
a truth, there be some of you standing 
here that shall not taste death, till they 
see the kingdom of God ;* whence it did 
become them, in zeal to God’s glory, and 
charity for men’s salvation, to desire that 
Christianity might soon effectually be 
propagated over the world, being gene- 


* Karagiwoov. φησὶν, οὕτως ἡμᾶς βιοῦν καθαρῶς, 
ὡς δὲ ἡμῶν dmavras σε δοξάζειν, éc.—Chrys. in 
Matt. vi. 

8 Isa. viii. 13 5 xxix. 235 1 Pet. iii. 14, 15. 

P Matt. v. 16; 1 Pet. ii. 12. 

4 Luke ix. 27; Matt. xvi, 28; iii. 2. 


rally entertained by men with due faith and 
obedience ; that is, that all men willingly 
might acknowledge God as their Lord 
and Maker, worshipping and serving him 
in truth; that they might receive the 
blessed Son Jesus Christ as their King 
and Saviour, heartily embracing his doc- 
trine, and humbly submitting to his laws: 
to which purpose our Lord enjoins his 
disciples to pray, that the Lord of the 
harvest would send labourers into the har- 
vest ;* and St. Paul exhorts the Thessa- 
lonians to pray, that the word of the 
Lord may run and be glorified.s And 
in parity of reason, upon the same 
grounds, we are concerned and obliged 
to desire, that the Christian religion may 
be settled and confirmed; may grow and 
be increased; may prosper and flourish 
in the world ; that God’s authority may, 
to the largest extension of place, to the 
highest intention of degree, universally 
and perfectly be maintained and promot- 
ed, both in external profession and real 
effect ; the minds of all men being sub- 
dued to the obedience of faith; and 
avowing the subjection due to him; and 
truly vielding obedience to all his most 
just and holy laws. ‘Thus should we 
pray that God’s kingdom may come; 
particularly desiring that it may so come 
into our own hearts; humbly imploring 
his grace, that he thereby would rule in 
our hearts, quelling in them all exhorbi- 
tant passions and vicious desires, protect- 
ing them from all spiritual enemies, dis- 
posing them to an entire subjection to his 
will, and a willing compliance with all 
his commandments: for this is the king- 
dom of God, which as our Lord telleth 
us, is within us ;* the which doth not, as 
St. Paul teacheth us, consist in meat and 
drink (in any outward formal performan- 
ces), but in righteousness, and peace, and 
joy in the Holy Ghost ;* that is, in obedi- 
ence to God’s will, and in the comfortable 
consequences thereof : this is the kingdom 
of God, which we are enjoined, before 
any worldly accommodations, first to 
seek.» 


* 'Τυραννούμενοι ὑπὸ τῶν τοῦ σώματος παθημάτων, 
καὶ μυρίας πειρασμῶν δεχόμενοι προσθολὰς τῆς τοῦ 
Θεοῦ χρήζομεν βασιλείας, ἵνα μὴ βασιλεύσῃ ἡ ἁμαρτία 
ἐν τῷ θνητῷ σώματι ἡμῶν, &c.—Chrys. 


r Matt. ix. 38. * 2 Thess. iii. 1. 
‘ Luke xvii. 21; Rom. xiv. 17. 
« Matt. vi. 33. 


AN EXPOSITION ON THE LORD’S PRAYER. 7 


Thy Wil be done in Earth, as it 
is in Heaven. 


This sentence is likewise complicated of 
praise, good desire, and petition; for we 
thereby first do acknowledge the wisdom, 
justice, and goodness of God, in all res- 
olutions of his will and dispensations of 
his providence. 

1. We profess our approbation of all 
God’s counsels, our complacence and sat- 
isfaction in all his proceedings, our cheer- 
ful submission and consent to all his 
pleasure ; joining our suffrage, and say- 
ing, in harmony with that blessed choir 
in the Revelation, Great and wonderful 
are thy works, O Lord God Almighty ; 
just and true are thy ways, O thou King 
of Saints... We disclaim our own judg- 
ments and conceits, we renounce our 
own desires and designs, so far as they 
appear inconsistent with the determina- 
tions of God’s wisdom, or discordant 
with his pleasure ; saying after our Lord, 
Let not my will, but thine be done.» 

2. We do also express our desire, that 
as in heaven all things with a free and 
undisturbed course do pass according to 
God’s will and good-liking, every inti- 
mation of his pleasure finding there a 
most entire and ready compliance from 
those perfectly loyal and pious spirits 
(those ministers of his that do his plea- 
sure,* as the Psalmist calls them) so that 
here on earth the gracious designs of 
God may be accomplished without oppo- 
sition or rub; that none should presume, 
as the Pharisees and lawyers are said to 
do, ἀθετεῖν τὴν βουλὴν τοῦ Θεοῦ, to disap- 
point or defeat God’s counsel ;¥ ἀπωθεὶσ- 
Gur, to thrust away or repulse God’s 
word, asthe Jews did in the Acts ;” to 
resist, provoke, or defy God by obstinate 
disobedience, as many are said to do in 
the scriptures; but that every where a 
free, humble, hearty, and full obedience 
be rendered to his commands. 

3. We do also pray, that God would 
grant us the grace willingly to perform 
whatever he requires of us (perfecting 
usy'(as the apostle speaketh) in every 
good work to do his will, and working in 


᾿ Rev. xv. 3. 
~ Luke xxii. 42. * Psal. ciii. 20. 
Υ Luke vii. 30. * Acts xiii. 46. 


7 


us that which is well pleasing in his 
sight,*) contentedly to bear whatever he 
layeth upon us ; that God would bestow 
upon us a perfect resignation of our wills 
unto his will ; a cheerful acquiescence in 
that state and station wherein he hath 
placed us ;" a submiss patience in all ad- 
versities whereinto he disposeth us to 
fall; a constant readiness with satisfac- 
tion and thankfulness (without reluctancy 
or repining) to receive whatever cometh 
from his will, whether grateful or dis- 
tasteful to our present sense; acknowl- 
edging his wisdom, his goodness, his jus- 
tice, in all his dealings towards us; hear- 
tily saying with good Eli, It is the Lord, 
let him do what seemeth him good ,° with 
Hezekiah, Good is the word of the Lord. 
which thou hast spoken ; with David, Be- 
hold, here I am; let him doto me as 
seemeth good to him:' with Job, Shall 
we receive good at the hand of God, and 
shall we not receive evil 2 and, T'he Lord 
gave, and the Lord hath taken away; 
blessed be the name of the Lord :* yea, it 
were well, if we could, after the heathen 
philosopher, upon all occasions with our 
hearts say, εἰ ταύτη Θεῷ φίλον, ταύτη γε- 
νέσθω: If God will have it so, so let it 
be ;' if we could observe those rules and 
precepts, which even the philosophers so 
much inculcate,* to commit all our af- 


fairs to God, to love and embrace (hug) 


all events: to follow, and to accompany 
God: to yield, deliver, and resign our- 
selves up to him; (Deo se prebere, de- 
dere, tradere, &c.) and the like. 


Give us this Dap our daily Bread. 


I shall not stand to criticise upon the 
hard word here used, translated daily; 1 
only say, that of two senses offering 
themselves, both are probable, and by 


* Tod ὑπόλοιπον rod βίου διέξελθε, ὡς Θεοῖς ἐπι- 
τετροφὼς τὰ σεαυτοῦ πάντα, &c.—<Ant. iv. 31. 
᾿Ασπαζόμενος τὰ cvpbatvovra,.—Ant. iil. 4, 163 ii. 
17; x: lly xiii 1; vii Zl; ΧΙ δι 
Or. Sap. 32. Ego secundum naturam vivo, 
si totum me illidedo. Optimum est Deum, 
quo auctore cuncta proveniunt sine murmura- 
tione comitari, &c.—hic est magnus animus, 
qui se Deo tradidit.— Sen. Ep. 37, 54, 71, &e.; 
De Prov. 5. * Heb. xiii. 21. 

» Phil.iv. 11. * 1 Sam. iii. 18. 

¢ 2 Kings xx. 19; 2 Sam. xv. 26. 

ὁ Job ii. 10; 1.21; Psal xxxvii. 5; ly. 22. 

 Epict. Ench. 38; Plat. Criton, 


8 AN EXPOSITION ON THE LORD’S PRAYER. 


good authority countenanced ; both are 
proper and suitable to the matter or na- 
ture of the thing: according to one, we 
pray forthe bread τοῦ ἐπιόντος, of the 
time to come, or of that future life, which 
it shall please God to allow us; accord- 
ing tothe other, we request bread ἐπὶ τὸ 
εἶναι, which is necessary for our being, 
and the preservation of our lives; join- 
ing both together, (which is more sure 
and safe), we pray for a competent pro- 
vision toward the maintenance of our 
life hereafter, during our appointed time : 
that for the sense :* upon the petition it- 
self we observe, 

1. That after we have rendered our 
due tribute of praise and respect unto 
God, we are allowed and directed to re- 
quest of him good things for ourselves ; 
beginning, as nature prompteth, with the 
preservation of our beings and lives; 
whereby we become capable of receiv- 
ing and enjoying other good things ; 

2. By doing which, we also do imply 
the sense we have of our total depen- 
dence upon God; avowing ourselves to 
subsist by his care and bounty ; disclaim- 
ing, consequently, all confidence in any 
other means to maintain or support us; 
in any store we have laid up, or estate 
we pretend to; in any contrivance or in- 
dustry we can use; in any succour of 
friends or relations; for that, notwith- 
standing all these, we do need our daily 
bread to be dealt to us by God, and must 
continually beg it as a gift from his 
hands. 

3. We are by that word, σήμερον, this 
day, taught our duty (signifying withal 
our performances thereof) of being will- 
ing continually to rely upon God; not af- 
fecting to be ever so much beforehand, 
as not to need God’s constant assistance : 
we ask not, that God would give us at 
once what may serve us for ever, and 
may put us out of any fear to want here- 
after; we ask not for that which may 
suffice for a long time, for many years, 
many months, many days; but that God 
would give us to-day, or rather day by 
day: (τὸ καθ᾿ ἡμέραν, as it is expressed 
in St. Luke ;*) that is, that he would con- 
tinually dispense to us what is needful for 


*” Aprov ἐπιούσιον, τουτέστιν ἐπὶ τὴν οὐσίαν τοῦ 
σώματος διαδαίνοντα, καὶ συγκροτῆσαι ταύτην δυνάμε- 
vy. —Chrys. tom. v. 187. 

© Luke xi. 3. 


us: we should not therefore desire to 
have an estate settled upon us; to live by 
ourselves, or on our OWn incomes; to be 
set out of God’s house, or immediate 
protection and care ; this in itself cannot 
be (for God cannot alienate his goods 
from himself, nor can we subsist out of 
his hand), nor must we desire it should 
be: it is a part of atheism, or infidelity, 
of heathenish profaneness and folly, to 
desire it; (these things, saith our Lord, 
do the Gentiles seek :" that is, they are 
covetous of wealth, and careful for pro- 
visions, to live without dependence upon 
God ;) but we must esteem God’s provi- 
dence our surest estate, God’s bounty 
our best treasure, God’s fatherly care 
our most certain and most comfortable 
support ; casting allour care upon him, as 
being assured that he careth for us ; will 
not leave nor forsake us; will not with- 
hold what is necessary for our comforta- 
ble sustenance. ' 

4. It is here intimated, how sober and 
moderate our appetites should be, in re- 
gard both to the quality and quantity of 
the things we use: we are directed to 
ask τροφὴν, οὐ τρυφὴν, as St. Chrysostom 
says, necessary food, not luxurious plen- 
ty or delicacy : it is bread (the most sim- 
ple, homely, and common diet ;) that is, 
such accommodations as are necessary to 
maintain our lives, and satisfy our natu- 
ral desires ; not swperfluities, serving to 
please our wanton appetites, or humour 
our curious fancies; it is not variety, 
daintiness, elegancy, or splendour, we 
should affect to enjoy, but be content to 
have our necessities supplied with the 
coarsest diet and the meanest apparel, if 
our condition requireth it, or God’s prov- 
idence in an honest way allotteth no oth- 
er to us: we may soberly and thankfully 
enjoy what God sends; but we should 
not presume to ask for or desire other 
than this. 

And for the measure, we learn to ask 
only for so much as shall be fit to main- 
tain us; not for rich, or plentiful store ; 
not for full barns, or for heaps of trea- 
sure ; not for wherewith to glut, or pam- 
per ourselves; but for daily bread, a 
moderate provision, then to be dealt to 
us, when we need it. 


bh Matt. vi. 32. 
' Matt. vi. 25; 1 Pet.v.7; Heb. xiii. 5; 
Phil. iv. 6. 


— ?_ ΨΥ, or a oe eee ee ee 


LS 


AN EXPOSITION ON THE LORD’S PRAYER. 9 


It follows, 


And forgive us our Crespasses as 
we forgive them that trespass 
against 115 5 our trespasses ; it is our 
debts (ὀῤειλήματα) in St. Matthew; our sins 
(ἁμαρτίας) in St. Luke ; and they who trespass 
against us are in both Evangelists called our 
debtors: for he that injures another is obnox- 
ious and in debt to him; owing him satisfac- 
tion, either by making reparation, or under- 
going punishment. 


After the preservation of our beings 
(the foundation of enjoying other good 
things), our first care, we see, ought to 
be concerning the welfare of our better 
part and state ; which chiefly consists in 
the terms whereon we stand toward God, 
upon whose favour all our happiness de- 
pendeth, and from whose displeasure all 
our misery must proceed: since there- 
fore we all do stand obnoxious to God’s 
wrath and justice ; having omitted many 
duties which we owe to him, having com- 
mitted manifold offences against him; it 
is therefore most expedient, that we first 
endeavour to get him reconciled to us, by 
the forgiveness of our debts and offences: 
concerning which remission, upon what 
account it is necessary, upon what terms 
it is granted, by what means it is obtain- 
ed, in what manner it is dispensed by 
God, I have otherwhere touched, and it is 
not seasonable now further to insist there- 
on; only it may be pertinent here to ob- 
serve, 

1. That this being the first of petitions 
(formally such, and) purely spiritual ; we 
are hereby admonished to lay the founda- 
tion of our devotions in humility ; that we 
are obliged, before we presume to ask any 
thing of God concerning our chief happi- 
ness and well-being, to reflect upon, ac- 
knowledge, and confess our unworthiness 
(not coming to our prayers as the Phari- 
see did, doting upon our worthy qualities 
and good deeds ; but like the poor Publi- 
can, with a sense of our infirmities and 
miscarriages ; so as to be ready to ac- 
knowledge ourselves, as indeed we all 
are, guilty of many and great sins ;) this 
is here implied ; for in requesting pardon 
for our sins, we confess ourselves to be 
sinners, and to need God’s mercy. 

2. We may hence learn the necessity 

Vor. ΠΙ. 2 


and the excellency of that benefit we 
here beg. When the Psalmist applied 
himself to praise God for his benefits, 
this he set in the first place, as most need- 
ful and considerable to him; Bless the 
Lord, O my soul, said he, and forget not 
all his benefits (or rather, not any of his 
benefits), who forgiveth all thine iniqut- 
ties, who healeth all thy diseases : and 
answerably, it is the first particular bene- 
fit we pray for. 

3. We must take notice, that we are 
obliged to go to our devotions with uni- 
versal charity and good-will toward oth- 
ers ; lo lift up,as St. Paul enjoineth, holy 
hands, without wrath and doubting (or 
without wrath and dissension,“) to de- 
pose all enmity (as our Lord adviseth) 
before we bring our oblation to the altar 
of God;! reserving no spite or grudge 
toward any man, but having a heart clear 
of all ill-will and desire of revenge ; be- 
ing in affection of mind towards others, 
as we wish, and hope, and pray that God 
would be toward us: such ig all reason, 
equity, and ingenuity, should our dispo- 
sition be; and such God requires it to be; 
and such we do assert and promise it to 
be; implying also a compact with God, 
no otherwise to desire or expect his fa- 
vour and mercy toward us, than as we re- 
semble himin kind and merciful inten- 
tions toward our brethren: it is implied 
on God’s part, that he vouchsafes pardon 
only upon these terms; yea more, that 
he doth truly promise pardon upon our 
performing this condition; so our Sav- 
iour, purposely reflecting on this petition, 
doth afterward expound it: For, saith 
he, if you forgive to men their trespas- 
ses, your heavenly Father will also for- 
give you:™ it also implies a consent on 
our parts, and submission to this condition, 
as most equal and reasonable ; so that 
if we break it, if we do retain any un- 
charitable inclinations, we deal falsely 
with God ; we forfeit all pretence to fa- 
vour and mercy from him; we are nel- 
ther qualified for mercy, nor shall obtain 
it from God. 


Lead us not into Cemptation. 


Temptation is sometime taken, ina 


) Peal. ciii. 2, 3. 
' Matt. v. 23. 


« 1 Tim. ii. 8. 
™ Matt. vi. 14. 


10 AN EXPOSITION ON THE LORD’S PRAYER. 


middle and indifferent sense, for any oc- 
casion by whith the moral quality of per- 
sons (their virtue or vice) is examined 
and discovered: so God is said to have 
tempted Abraham, when he propounded 
to him the offering up of his son ;" so he 
tempted the Israelites, by leading them 
in that long journey through the wilder- 
ness, that he might know what was in 
their heart, whether they would keep his 
commandments, or no ;° so he likewise 
tempted them by permitting seducers to 
do wonderful things, that he might know 
whether they did love the Lord with all 
their heart and with all their soul :® and 
because affliction is of sucha nature as 
to try the temper, disposition, and inten- 
tions of men, therefore temptation often 
is used for affliction. It seemeth also 
sometimes put in a good sense, for an oc- 
casion designed to exercise, or toimprove, 
or to declare the virtues of a person ; so 
the inconveniences and crosses incident 
to our nature and condition here, the 
which our Lord did undergo, are by St. 
Luke, and others of the apostles, styled 
temptations ; so the fiery trial, in St. 
Peter, was εἰς πειρασμὸν, to exercise and 


refine them, thal, saith he, the trial of 


their faith might be to praise, and honour, 
and glory ;* soSt. James biddeth Chris- 


tians to rejoice, when they fall into divers 


temptations ;* that is, when they meet 


with opportunities of exercising their 


faith and patience ; and so we may un- 
derstand that place in Deuteronomy: 
Who (it is said) fed thee with manna, that 
he might humble, and prove thee (or tempt 
thee, iva ἐκπειράση oe, say the LXX.) to 
do thee good at thy latter end: that he 
might tempt thee ;* that is, that he might 
render thee approved; might exercise 
and improve thy dependence on God, thy 
patience, thy obedience. But the word 
is commonly taken ina worse sense, for 
an occasion presented with ill purpose, or 
naturally tending and not easily avoided, 
of falling into sin; a stumbling-block, a 
snare; as when St. Paul saith, that they 
who will be rich, do fall εἰς πειρασμὸν 
καὶ παγίδα, into temptation and a snare ;" 

” Gen. xxii. 1. 

° Deut, vill. 2,—iva πειράσῃ σε. 

P Deut. xiii. 3. 

4 Luke xxii. 28; Heb. ii. 18; iv. 15; 1 Pet. 
iv.i12:; i. 6, 7. 

t James i. 2. 

‘ 1 Tim. vi. 9. 


* Deut. viii. 16. 


thus St. James assureth us that God tempt- 
eth no man ;" thatis, doth not intend to 
seduce or inveigle any man intosin. Yet 
because nothing inthe world, either good 
or bad, doth happen without God’s per- 
mission and governance; and the Devil 
himself must obtain license from God, 
before he can tempt any man, or do any 
mischief (as we see in Job’s case, and in 
the history of Ahab;) since God seeth 
whatever is done, and with greatest ease 
could hinder it;’ and doth not otherwise 
than for some good end suffer any evil 
to be designed or achieved; it is the style 
of Scripture to attribute such things in 
some sense to him; as when God is said 
to send Joseph into Egypt to preserve 
life ;* whenas in truth his brethren, out 
of envy and ill-will, did sell him thither ; 
and, God is said to move David to num- 
ber the people ; whenas indeed Satan (as 
it is otherwhere affirmed) provoked him 
to number them :* and that horrid tragedy 
acted by the Jews upon our blessed Sav- 
iour is said to be brought to pass by the 
hand and definite counsel of God;* be- 
cause God, foreseeing the temptations 
which those men should incur of com- 
mitting such acts, and their inclinations 
to perform them, did resolve not to inter- 
pose his power in hinderance of them, 
but suffering them to proceed, would turn 
their mischievous practices to an excel- 
lently good end, and use them as instru- 
ments of his just, holy, and gracious pur- 
poses: thus then, whereas by temptation 
here is meant any occasion alluring or 
provoking to sin, or withdrawing from 
duty, with a violence, all things consider- 
ed, exceeding our strength to resist or 
avoid (or however such an one that is 
apt to overthrow us;) God may be said 
to bring them into it, whom in justice he 
permits to be exposed thereto; although 
he do no otherwise intermeddle, or con- 
cur therein, than by not affording, or by 
withdrawing, his especial direction and 
assistance ; leaving them without check 
blindly or wilfully to follow the sway of 
their own tempers, the instincts of their 
vain minds, the bent of their corrupt 
wills, the violence of their unruly pas- 


υ James i. 13. 

Ἶ Job ii. 6; 1 Kings xxi. 22. 

~ Gen. xlv. 5. 

x 2Sam. xxiv. 1; 1 Chron. xxi. 1. 
Υ Acts iz. 23; iv. 28. 


— — es.” OS Oe ee 


ee --- 


> eo as) ἘΞ a 


oe νιν ee Cry 
AN 


sions and appetites ; letting them to fall 
into the manifold snares of false opinion, 
evil custom, and contagious example, 
which the world sets before them (the 
world, which by its fair promises and 
pleasing flatteries enticeth to sin, or by 
its angry frowns and fierce threats dis- 
courageth from goodness ;) permitting the 
Devil, without control or impediment, by 
his wiles to delude and seduce them ; 
which kind of proceeding of God with 
men is clearly represented in the 8lst 
Psalm; where, of the Israelites, God 
says, that having signally declared his 
pleasure to them, and by promise of 
great benefits invited them to observe it, 
upon their wilful neglect, he dealt thus 
with them: But, says God there, my 
people would not hearken to my voice, 
and Israel would none of me ; so I gave 
them up unto their own hearts’ lusts ; 
and they walked in their. own counsels.” 
In such manner, if God, provoked there- 
to by our heinous miscarriages, doth just- 
ly bring us into, or doth let us enter in- 
to temptation (as our Lord otherwhere 
expresseth it; Pray, saith he, that ye 
enter not into temptation), we shall in- 
fallibly run into many grievous sins and 
desperate mischiefs ;* no less surely, than 
we shall wander and stumble in the dark, 
than we shall slide and fall in the most 
slippery places, and sometimes be entan- 
gled, when we do walk in the midst of 
snares, surrounded with traps innumera- 
ble, most cunningly laid to catch us: J 
is not (saith | the prophet) iz man to di- 
rect his sleps, soas to go straight and 
upright ;° it is not in him to see “duty, to 
bend his inclinations to compliance there- 
with ; to restrain his appetites, when sen- 
sible objects forcibly press on them ; to 
govern his passions, when they are vehe- 
mently stirred to disorderly motion; we 
do continually need God’s instruction to 
guide us, God’s hand to uphold us, God’s 

care and help to guard us :° when there- 
fore, | say, our condition and circumstan- 
ces do minister dangerous occasions of 
sin; when our vain “and weak tempers 
do incline or betray us thereto; when 
the world would smile or frown us into 
it; when the Devil violently solicits, or 
thrusts on toward it; thus to be destitute 


* Psal. Ixxxi. 11, 12. 


* Luke xxii. 40, 46. 
» Jer. x. 23 


* Psal. xxxvii. 23, 24, 


EXPOSITION ON THE LORD’S PRAYER. 


11 


οἵ God’s grace, thus to be left to our- 
selves, isthe most horrible judgment 
that can be. In such cases and seasons, 
God’s interposal is necessary, either to 
remove those temptations, or to support 
and defend us from the prevalence of 
them, φυλάσσων ἀπταίστους, keeping us 
from stumbling and falling, as St. Jude 
speaks ;1 not suffering us, as St. Paul 
expresseth it, to be tempted above what 
we are able, but making with the tempta- 
tion also away to escape, so that we shall 
be able to sustain it.° 

That God would please to do this for 
us, we do here pray ; and in pursuance 
of this petition, we subjoin that which in 
part may pass for an illustration thereof 
(implying an antithesis serving to that 
purpose: for, delivering from evil im- 
porteth the same with ῥύεσθαι ἐκ πειρασ- 
μοῦ, being rescued from temptation, in St. 
ae ; The Lord, saith he, knoweth how 
to rescue the godl y out of temptation ;* 
and τηρεῖν ἐπ τῆς ὥρας πειρασμοῦ, to pre- 
serve from the time of temptation, in the 
Revelation ;* which are opposed to bring- 
ing into temptation), partly it may be 
supposed an improvement thereof; de- 
livering from evil signifying perhaps 
somewhat more, than not permitting us 
to incur occasions strongly inviting us to 
evil; even the effectual keeping us from 
being over-borne or complying with it. 
But let us consider that petition itself. 


But deliver us from Evil. 


From evil, ἀπὸ τοῦ πονηροῦ" St. Chry- 
sostom takes it for the Devil; who is the ~ 
ὁ πονηρὸς, the evil one, the tempter, who 
seduceth us to evil: but we shall take it 
according to the more common acception : 
from evil ; that is, principally, from sin, 
or evil moral and spiritual ; the only evil, 
simply and in its own nature such, and 
the root of all other evil; from that, and 
consequently from all mischief (evil natu- 
ral and temporal, or evil penal and afflic- 
tive) which may grow upon, or sprout 
from thence. As for such evils as these ; 
the want of things necessary or conve- 
nient for us ; bodily disease and pain; dis- 
appointment in our designs, and ill suc- 
cess in our undertakings; disgrace and 


* 1 Cor. x. 23. 
® Rey. iii. 10. 


4 Jude 24, 
f 2 Pet. ii. 9. 


12 AN EXPOSITION ON THE LORD’S PRAYER. 


᾿ 


reproach upon our good names ; dangers, 
difficulties, and distresses concerning our 
outward estate; distractions, vexations, 
and troubles of mind about temporal mat- 
ters, with the like evils (in some sense, 
insome degree evils, or appearing such 
to our natural sense and fancy ;) we may 
indeed deprecate them (as even our Lord 
himself did), with submission (as he did) 
to the wisdom and will of God, in case it 
pleaseth him, and he thinketh fit to re- 
move them: but all these things being 
but names and empty sounds in compari- 
son to spiritual and eternal evils (such as 
are vicious distempers of mind ; indispo- 


sitions to serve God; ill progress in our| 


spiritual affairs ; dissatisfaction concern- 
ing our state in respect to God; actual 
transgression of God’s holy will and law ; 
incurring God’s displeasure and disfa- 


they should be dispensed, to the wisdom 
and goodness of God; who doth (as our 
Lord telleth us) know what things we 
have need of, before we ask him; and is 
not only adle (as St. Paul says, but willing 
also) to do for us superabundantly above 
what we can ask or think." We are here- 
by (it seems) taught this point of good 
/manners in our devotion, not to be tedi- 
ously punctual and particular in our pray- 
ers, as if God needed our information, or 
/were apt to neglect the particulars con- 
cerning our good. 

We shut up all with a doxology, most 
suitable to the nature of devotion signi- 
fying our due faith, our affection, and our 
reverence toward God. 


Sor thine is the Ringdom, the Pow- 
er, and the Glory, for ever and 


vour; being deprived of his grace and'! 
assistance; wanting the communion and 
comfort of his Holy Spirit ; remorse of 
conscience, and anguish of spirit, for| That is, for thou hast a perpetual and 
having violated or neglected our duty ;| Wnmoveable authority, whereby justly to 
blindness of mind, hardness of heart ;| dispose of all things; thou hast an inde- 
want of love, reverence, devotion toward | fectible and irresistible power, whereby 
God, of charity and good-will toward our | thou canst effect whatever seems just and 
neighbour ; of sobriety, humility, regu-| g00d to thee ; wherefore we profess only 
larity of passion, and calmness of tem-|to rely upon, and seek help from thee ; 
per, in respect to ourselves and the in-| With hope and confidence we address our- 
ward frame of our souls; these, I say,| Selves to thee for the supply of our needs : 
and such like evils), we should absolutely | thine is the glory ; all honour and reve- 
request of God, that he in mercy would oS all love and thankfulness, are due 


ever Amen. 


deliver and free us from them; they be- 
ing irreconcilably repugnant to his will 
and glory, and inconsistent with our eter- 
nal welfare. Yet even these, and all 
other things, we do request only in gene- 
ral terms, having the distinct matter, and 
manner, and measure, according to which 


unto thee; therefore we render our ado- 
rations and acknowledgments to thee. 
Even so, to thee, God the Father, God 
the Son, and God the Holy Ghost, be for 
ever ascribed all glory and praise. Amen. 


h Matt. vi.8; Eph. 111. 20. 


AN 


EXPOSITION OF THE DECALOGUE. 


AurHovucH this system of precepts may 
seem to have been its design rather politi- 
cal than moral ; to regard public and ex- 
ternal, rather than private and interior 
action; that great branch of morality, 
which respecteth ourselves in our private 
retirements, or in our particular conver- 
sation, sobriety of mind and manners, 
being scarce touched herein, at least not 
openly and plainly expressed; as also 
devotion toward God (in any of its kinds, 
of praise, thanksgiving, confession of sin, 
prayer and intercession), that great part 
of natural religion, being not explicitly 
and positively enjoined: although also 
(as by the introduction thereto, and some 
passages therein, especially as itis de- 
livered in Deuteronomy, may appear) it 
seemeth particularly to concern the Jew- 
ish nation; a people called and chosen 
by God out of all nations, to be governed 
in a more special and immediate manner 
by God himself, obliged to him by pecu- 
liar benefits and favours, designed by him 
to a separate manner of living ;* being 
also perhaps in temper and disposition, 
as well as in condition and circumstances 
of life, different from other people ; 
whence laws convenient (or in a manner 
necessary) for them might not so well 
suit to all others ; upon which accounts, 
as other of their laws, so perchance some 
passages in this notable part of them, 
may not unreasonably be deemed pecu- 
liarly to concern them ; although, how- 
ever, this system doth more directly and 
immediately oblige that people, all being 


* 'O yap ἐν Χωρὴβ παλαιὸς ἤδη νόμος παὶ ὑμῶν 
on &ec, —Just. Mart. Dial. cum Tryph. p. 
228, 


eee 
———_—_—_—— ... 


formally, and in style of law, directed 
only to them, promulged in their ears, 
expressed in their language, inserted into 
the body of their laws, as a principal 
member of them ; it being also expressly 
called a covenant with that people: (He 
declared unto you, says the text, his cove- 
nant, which he commanded you to perform, 
even ten commandments), and accordingly 
was reposed inthe ark, hence it seems 
named the ark of the covenant," the 
which, when all nations should be convert- 
ed to God,and admitted into the church, 
was, as the prophet Jeremiah foretold, to 
be utterly discarded and laid aside: (In 
those days, saith God in him, they shall 
say no more, the ark of the covenant of 
the Lord : neither shall it come to mind: 
neither shall they remember it; nei- 
ther shall they visit it; neither shall 
that be done any more.”) Hence, although 
some passages herein, according to their 
primary, strict, and literal meaning, 
might never have been intended univer- 
sally and perpetually to oblige ; 

Yet, notwithstanding these exceptions, 
if we consider, 

1. ‘The manner of its delivery ; with 
what extraordinary solemnity it was pro- 
claimed; how it was dictated immedi- 
ately from God’s own mouth; and writ- 
ten with his finger ; or, 

2. The matter of it, containing the 
prime dictates of natural reason, the 
chief rules of piety toward God, and 
equity toward our neighbour (whence 
those elogies conferred on it, in Nehe- 
miah: Thou camest also down from 


* Deut. iv. 13; x.2; Exod. xxxiv. 1, 28. 
> Jer. iii. 16, 17. 


14 AN EXPOSITION OF THE DECALOGUE. 


mount Sinai—and gavest them right 
judgments, and true laws, good statutes 
and commandments :* and by St. Paul; 
The law is holy ; the commandment holy, 
just, and good : for that commendation 
doth, | suppose, especially respect this 
part of the Jewish law, out of which he 
takes his instance, Thou shalt not covet :°) 
if we also consider, 

9. The end and design of these pre- 
cepts, which was to ground them in true 
notions of religion, and to dispose them 
to the practice of righteousness ; to ren- 
der them loyal and acceptable subjects to 
God; to promote God’s glory and their 
own good; which being expressed ;in 
general concerning their law, doth more 
especially agree to this system ;' being 
as the base and platform, the heart and 
quintessence of all their other Jaws; the 
which seem added as superstructures on 
it, or fences thereof. 

4. If we also consider, that our Sav- 
iour did not derogate from this law ; but 
declared his intention only to expound it, 
or to ampliate and extend it (they are the 
words of Tertullian and *Trenzus;) and 
how the apostles do sometimes allege 
some passages in it, as retaining some 
authority and force to oblige.s 

5. Considering also, further, that there 
is no commandment herein (howsoever 
according to its immediate and direct 
sense seeming peculiar to that people) 
which may not in a larger, or in a mys- 
terious and spiritual meaning, which at 
least may not according to good analogy, 
or parity of reason, concern us; oblig- 
ing us, if not by direct authority in punc- 
tual manner to the very same thing, yet, 
as a signification of God’s pleasure and 
approbation, to somewhat answerable and 
like thereto. 

6. Lastly, If we consider that all, or 
the greatest part of, the main duties con- 
cerning us are either plainly expressed, 
or closely insinnated in thd; or may at 
least be conveniently reduced to them; 
our Saviour himself having gone before, 
directing us in the matter and manner of 
doing it: 

Considering, I say, these things, we 


have no small reason to yield great ven- " 


« Neh. ix. 13. 
4 Rom. vii. 12. 
f Deut. x. 12. 


* Rom. vii. 7. 
ε Rom. vii. 7; Eph, vi. 2, 


eration to this ancient system of pre- 
cepts: and to acknowledge the great use 
thereof in order to the guidance of our 
life and practice : we accordingly shall so 
descant thereon, as by considering the 
main drift, intrinsic reason, and spiritual 
intention of each particular, to reduce 
the chief precepts of Christian doctrine 
which oblige us thereto. 

Premising thus much, I address my 
discourse to the particular; omitting all 
controverted niceties concerning the divi- 
sion thereof, and all circumstantial ques- 
tions ; touching only such things as shall 
appear substantial and useful. 


God spake all these Words, san- 
ing: 


This is a title, or superscription, like 
the Par de le Roi (by the King) at the 
head of a proclamation, declaring from 
whom, and in what manner, that which 
follows doth come; and therefore imply- 
ing what it is, and how it should be re- 
ceived. 

Gov Spake: It comes from God, as 
author; and that most immediately, as 
it were, from his own mouth; and hath 
consequently the nature and force of a 
law, obliging to highest regard and obe- 
dience; as that which proceedeth from 
the most sovereign, unquestionable, and 
uncontrollable authority ; which is pro- 
mulged in a way most evident and most 
direct : every signification of God’s pur- 
pose or pleasure is usually called God’s 
word ; for God (as the apostle says) én 
divers kinds and manners did speak un- 
to the fathers ;» and to every such word 
our ear should be attentive, our heart 
should be submissive, our hand should be 
obedient ; but especially they should beso, 
when God himself immediately declares 
his mind and will; ashe did notoriously in 
this case, by a great voice, distinctly au- 
dible and intelligible, miraculously form- 
ed by himself: Behold (say the people), 
the Lord our God hath showed us his 
glory and his greatness, and we have 
heard his voice out of the midst of the 
fire: we have seen this day that God doth 
talk with man, and he liveth: and if 
what ever is in God’s name (by message 
of angels, by inspiration of men, or by 


t Heb. i. 1. i Deut. v. 24, 


AN EXPOSITION OF THE DECALOGUE. 15 


any other ways) revealed, must be en- 


tertained with all submiss respect, what 
regard is due to that word, which God is 
pleased, not by his ministers and instru- 
ments, but himself in person, as it were, 
to pronounce ! 

hese Coys; that is, these speeches 
or sentences (for so a word in scripture 
style signifieth;) or these things and 
matters (for the Hebrew word debrim, 
as the Greek ῥήματα, signifieth both words 
and things :) they are several times in the 
Pentateuch called the tex words or ten 
things ; whence the system of them is 
named the Decalogue.' 

All these words :* all, without distinc- 
tion or exception, did proceed from the 
same authority, and in the same man- 
ner; and all therefore do require the 
like regard and observance to be yielded 
to them. 


3 am the Lord: 


or, lam Jehovah, thy God, which brought 
thee out of the land of Egypt: 


These words are by some taken for a 
precept, enjoining the acknowledgment 
and acceptance of God, answerable to 
what is here implied; and consequently 
all the positive duties of religion, deduc- 
ible hence: but we see the style is de- 
clarative and assertive, not directly im- 
perative ; and so it may pass rather as a 
preface, further enforcing obligation to 
obedience ; wherein are expressed or in- 
timated the chief reasons upon which it 
is grounded ; every word containing in 
it somewhat of remarkable emphasis. 

I am Jehovah ; or that very same God, 
who under this appellation discoverd my- 
self to thy forefathers; who enacted a 
special covenant with them ; who receiy- 
ed homage, worship, and engagements to 
service from them; who promised es- 
pecial protection and favour to them and to 
their seed; that Jehovah, who indeed am, 
what this name importeth, the only true 
and real God; eternal, independent, and 
indefectible in essence ; true and infallible 
in word ; constant and immutable in pur- 
pose ; firm and faithful in performance 
of whatever I promise or threaten: that 
same Jehovah 1 am: to whose words, 


) Exod. xxxiv. 28; Deut. iv. 13; x.2; 
James ii. 10, 11. * Matt.v 19. 


therefore, upon all accounts of reason, of 
duty, of interest, thou particularly dost 
owe most submissive attention and obe- 
dience. 

Thy God: that supereminent Being 
and Power, to whom thou peculiarly dost 
owe worship and honour, love and aflec- 
tion, duty and service: who although he 
be indeed the Lord of all the world, yet 
beareth a special relation unto thee; as 
having chosen and avouched thee to be a 
special people to himself, above ail the 
people that are upon the face of the earth ; 
having promised thee to make thee high 
above all nations which he hath made, in 
praise, and in name, and in honour ;! 
and having by many signal demonstra- 
tions of favour and mercy confirmed to 
thee the performance of his covenant 
and promise ; thoualso reciprocally hav- 
ing avowed me to be thy God, to walk in 
my ways, to keep my statutes, my com- 
mandments, my judgments, and to heark- 
en to my voice.” 


Who brought thee out of the Land 
of Eqnpt: ont of the House of 
Dondage: 


This is a particular and most remark- 
able instance, by which it appeareth what 
God it is that doth thus impose law upon 
them, and how they are obliged to en- 
tertain it: that God it is, who in pursuance 
of his singular favour toward thee, and 
of his covenant .made with thee, hath 
particularly obliged thee by so eminenta 
benefit, in a manner so full of wonder in 
itself, so full of grace toward thee, de- 
livering thee from saddest oppression and 
elavery, bringing thee into a desirable 
state of present liberty and of sure tend- 
ency (not otherwise than by thy fault to 
be frustrated) toward enjoyment of rest, 
of plenty, of all joy and comfort in the 
promised land; declaring hereby, as his 
glorious and divine perfections of wisdom 
and power, so his exceeding goodness 
toward thee, his faithful care over thee, 
his readiness and sufficiency, in all thy 
needs and exigencies, to protect, preserve, 
and deliver thee : 

I then being such, Jehovah, the only 
true God ; thy God, by particular engage- 


' Deut. vii. 6; xiv. 2; xxvi. 18, 19. 
™ Deut. xxvi. 16. 


16 AN EXPOSITION OF THE DECALOGUE. 


ment and endearment ; thy gracious and 
bountiful benefactor, not in will only, but 
in deed, do thou propound my will unto 
thee ; and upon all accounts of general 
and special duty, of reason, of justice, 
of gratitude, require thy regard and ob- 
servance of what follows. 

Now what God in a direct and literal 
sense thus speaketh tothe Jewish people, 
may, according to likeness of case and 
parity of reason (especially in a mystical 
and spiritual way), upon more consider- 
able and effectual accounts, be applied 
unto us: the Lord Jehovah is such no 
less to us than to them; he is the same 
yesterday, to-day and for ever ;" to him, 
as to the only true, eternal, and Almighty 
God, the essential Author, Lord, and 
Governor of all things, our highest re- 
spect and observance are due; he also, 
in a stricter relation, founded on higher 
grounds, is our God, having chosen us, 
and consecrated us more especially to 
himself; having received us into a closer 
confederacy (a new and better covenant, 
as the apostle calls it, established upon 
better promises ;°) having obliged us by 
granting nobler privileges, and dispens- 
ing more excellent benefits to us : who 
likewise hath brought us up out of a spir- 
itual Egypt, andstate of infinitely more 
wretched bondage ; hath rescued us from 
the tyrannical dominion of Satan (a far 
more intolerably cruel and hard master 
than any Pharaoh;) hath freed us from 
serving sin in our souls and bodies, a far 
harder service than making bricks, or 
any bodily toil can be; who hath con- 
ducted us in the way, and conferred on 
us an assured hope (if we be not wanting 
to ourselves and our duty), of entering 
into the heavenly Canaan, a place ef 
perfect rest and unconceivable bliss ; 
who (as St. Paul expresseth it) hath de- 
livered us from the power of darkness, 


and translated us into the kingdom of 


his most beloved Son: who therefore 
here, according to spiritual intent, may be 
understood to speak in a higher strain to 
us; justly exacting a more punctual and 
accurate obedience to his command- 
ments. But so much for that part which 
seems introductory. 


” Heb. xiii. 8. 
P Col. i. 13. 


9 Heb. viii. 6 ; vii. 22. 


Thou shalt have no other Gods 
before me. 
(First Commandment.) 


It is in the Hebrew, There shall be to 
thee no other Gods (or no strange Gods ;* 
for alii some render it, some alieni), 
“ID ὃν (al pant) to my face, or at my 
face ; that is, in comparison, or compe- 
tition with me ; so as to be confronted to 
me; or together and in consort with me: 
Iam he (saith God otherwhere), and 
there is no God “1x9 (immadhi) with 
me, or beside me : πλὴν éudd, the LXX. 
render it ; and so the phrase commonly 
importeth; as in that saying of the 
scribe, answering to this, There is one 
God, καὶ οὐκ ἔστιν ἄλλος πλὴν αὐτοῦ, and 
there is no other God beside him :* but we 
need not criticise on the words, the sense 
being plain; as containing a prohibition 
of assuming any other into partnership 
with the one true God; acknowledging, 
in mind or in outward expression, any 
other for God. The precept, as most of 
the rest, is in form negative and prohibi- 
tive, but supposeth and implieth some- 
what affirmative and positive ; as the rest 
also may be conceived to do; it implies 
this affirmative precept Thou shalt have 
me for thy God. Now to have for our 
God, signifies, as to internal disposition of 
mind, a most high esteem, honour, dread, 
and love of that Being, as endued with 
attributes and perfections superlatively 
excellent ; the admiring all his works, ap- 
proving all his actions, acquiescing in all 
his proceedings and dealings with us; 
the reposing our hope and trust in him, 
as most able and willing to help us, 
and do us good: in outward expression, 
to acknowledge, praise, and bless him as 
such; to yield all fitting demonstrations 
of respect to his name, and to whatever 
is specially related to him; patiently to 
submit to his will, and readily to obey 
his commandments: these principally, 
and the like acts of internal devotion and 
external piety, are comprised in the 
words having him for our God, and we 
are to understand them here enjoined to 
us; the same which is in scripture called 


4 Matt. iv. 


: Deut. xxxii. 39. * Mark. xii. 32. 


AN EXPOSITION OF THE DECALOGUE. 


the fearing, the serving, the worship- 
ping, the loving God with all our heart, 
and all our soul, and all our mind, and 
all our might.* 

This is implied: and it is expressly 
prohibited us to yield to any other beside 
him the like esteem, acknowledgment, or 
service. ‘That there is in truth but one 
such being, to whom eminently those 
acts are due, nature, ancient tradition, 
general consent, and especially divine 
revelation, do assure us; whereupon is 
consequent, that yielding them (yielding, 
I say, those opinions, estimations, and af- 
fections of our mind, or those acknowledg- 
ments and expressions in word, or those 
performances in deed or work, which we 
before specified) to any other being what- 
ever, whether really existent in the world, 
or merely formed by our imagination, is 
highly unreasonable, unbeseeming us, 
and unjust toward him. 

1. It is highly unreasonable, as false 
and groundless in itself, as vain and un- 
profitable to us, as productive of many 
bad effects. It is from error in a matter 
of the highest nature and manifest conse- 
quence ; and so beyond any other mis- 
take hurtful to us, as reasonable and in- 
telligent creatures; the μετάλλαξις τῆς 
ἀληθείας τοῦ Θεοῦ ἐν τῷ ψεύδει, the trans- 
muting the truth of God into α lie, St. 
Paul calls it;" reckoning it for a griev- 
ous folly and crime. It is a vanity of all 
most lamentable ; a pursuance of shad- 
ows, an embracing of clouds ;’ a build- 
ing in air, or mere vacuity; a leaning 
upon that which hath no substance, or no 
strength to support us, a dreaming and 
doting upon mere nothing ; whence those 
false deities well in scripture are termed 
μάταια, vanities; for that, as they have 
no truth, or substance, or efficacy consid- 
erable in them, so all our thoughts, affec- 
tions, expectations, and labours are idly 
misemployed, and unprofitably mispent 
upon them.” 

2. It is also a thing most unbeseeming 
us men (whom God hath placed in so 
high a rank of worth and dignity among 
his creatures; who are in our original so 
near of kin, so like in nature, so dear in 
relation and regard unto God himself), to 


t Matt xxii. 37; Luke x. 27; Deut. vi. δ. 
ἃ Rom i. 25. Y Jer. ii. 13. 
Ὗ Jer. viii. 19, &c.; Acts xiv. 15, &e. 


Vor. Til. 3 


17 


admire and worship, to place our choice 
affections upon, to afford lowly submis- 
sions unto, to rest our hope and confi- 
dence in any other but him, who alone 
truly so far excels us, and can worthily 
challenge such respects from us: all flat- 
tery is base and unworthy ; but this of all 
is the worst and most unbecoming. 

3. To do so, is also most unjust and in- 
jurious to God; to whom, as to the Au- 
thor of our being, and of all our good 
received since, we do owe all that our 
mind can yield of reverence, all that our 
heart can hold of affection, all that our 
tongue can utter of praise, all that our 
utmost might can perform of service : and 
since the exhibiting to any other thing 
part of these must needs not only by that 
communication debase and derogate from 
their worth, but also withdraw them in 
great measure from him, so diminishing 
and embezzling his due (for we cannot, 
as our Saviour teacheth us, together ad- 
here unto, or serve, diverse masters ;) 
therefore having any other God, but the 
true one, is a high indignity and a hein- 
ous injury to him.* 

This command, therefore, is most rea- 
sonable upon many accounts; which as 
it hath been in grossest manner violated 
by those who have not acknowledged or 
worshipped any God at all, and by those 
who have acknowledged and adored 
many gods (by all Atheists and Polythe- 
ists;) from which transgressions thereof 
we Christians may seem totally exempt, 
who in formal profession and practice 
have but one God (the Maker and Lord 
of all things, infinitely perfect and glori- 
ous;) yet there are many subtle, and, 
perchance, no less mischievous trans- 
gressions thereof, of which even we 
may be very guilty, and to which we are 
very obnoxious.? If we do not with all 
our hearts reverence and love the most 
wise and powerful, the most just and ho- 
ly, the most good and gracious God ; if 
we do not trust and hope in him, as the 
fountain of all our good; if we do not 


* Οὐ᾽περισπᾶται πρὸς τῷ θεῶ καὶ ἄλλῳ reve δουλεῦ- 
ev per’ αὐτοῦ, οὐδὲ πρὸς τὸ δυσὶ κυρίοις δουλεῦειν.----- 
Onig. 1, viii. p. 382. 

Λέγει ὁ Ξήνων, ὃ τῆς Στωΐϊκῆς κτίστης aiptee- 
ὡς---μήτε ναοὺς ποιεῖν pire ἀγάλματα" οὐδὲν γὰρ εἶναι 
τῶν θεῶν ἄξιον xaracxebacva.—Clem. Alex. Strom. 
v. p. 426; Id. de Numa. p. 223; Strom. i. vide 
Aug. de Ὁ. Ὁ. 4, 31. 


| 
᾿ 
Ὶ 
' 
| 


eo eh on 


18 AN EXPOSITION OF THE DECALOGUE. 


diligently worship and praise him; {{] creature, he hath another God, against 


we do not humbly submit to his will and 
obey his laws, we break the positive in- 
fent of this law, not having him for our 
God; being indeed like those of whom 
St. Paul speaketh, who profess to know 
God (that is, who in words and outward 
pretence acknowledge him), but 2 works 
deny him, being abominable, and disote- 
dient, and to every good work reprobate.* 
Likewise, if we frame in our fancy an 
idea untrue, disagreeable unto, or unwor- 
thy of, that one most excellent Being, 
and to such a phantasm of -our own crea- 
tion do yield our highest respects and 
best affections, we break this law, and 
have another God to ourselves. If upon 
any creature (whether ourselves or any 
other thing) we impart our chief esteem 
or affection, or employ our most earnest} 
care and endeavour, or chiefly rely upon 
it, or most delight in it, that thing we 
make a god unto us, are guilty of break- 
ing this law. Hence St. Paul more than 
once calls the covetous (or wrongful) per- 
son an indolater ;s and our Lord calls 
the immoderate pursuit of riches, the serv- 
ing (or worshipping) of Mammon; and 
St. Paul speaketh of some persons who 
were φιλήδονοι μᾶλλον ἢ φιλόθεοι, lovers 
of pleasure rather than lovers of God ;* 
of whom otherwhere he says, that ‘their 
god was their belly: we meet with those 
in the scripture, who put their trust in 
their horses and their chariots ;* with 
those who sacrifice to their net, and burn 
incense to their drag; with them who 
trust in man, and make flesh their arm? 
(Men of Mezentius’s faith, ready to say 
with him, Dextra mihi Deus est, et tel- 
um quod missile lilro ;) with those whose 
heart is lifted up (as the prince of Tyre 
in Ezekiel), and who say they are gods :* 
these, and whoever practise in like man- 
ner, are sO many transgressors of this 
covenant: in short, whoever chiefly re- 
gards and affects, seeks and pursues, con- 
fides and delights in wealth, or honour, or 
pleasure; wit, wisdom, strength, or 
beauty; himself, friends, or any other 


Tit. i. 16. 

Eph. v. 5; Col. iii. 5; Matt. vi. 24. 

2 Tim. iil. 4. 

Phil. iii. 19; Psal. xx. 7. 

Hab. i. 16; Jer. xvii. 5. 

Virg. ZEn. 10; Ezek. xxviii. 2; Isa. x. 13. 


eceern < Ww 


the design and meaning of this holy law. 


Thon shalt not make unto thee anv 
graven Image, Vc. 
(Second Commandment.) 


The first commandment determined 
the final object of our religion ; this doth 
limit the manner of exercising and ex- 
pressing it; as to the chief intent of it, 
interdicting that mode, which in the prac- 
tice of ancient times had so generally 
prevailed, of representing the deities (ap- 
prehended so) in some corporeal shape, 
and thereto yielding such expressions of 
respect, as they conceived suitable and 
acceptable to such deities. 1 cannot 
stand to declare the rise and progress of 
such a practice ; how the Devil’s malice, 
and some men’s fraud conspiring with 
other men’s superstitions ignorance and 
fondness, prevailed so far to impose up- 
on mankind; I shall only observe, that 
men naturally are very prone to comply 
with suggestions to such guises of reil- 
gion: for as the sense of want, and pain, 
and manifold inconvenience, not to be 
removed or remedied by any present sen- 
sible means, doth prompt men to wish 
and seek for help from otherwhere ; and 
this disposes them to entertain any hopes 
propounded to them (with how little so- 
ever ground of probability) of receiving 
it from any absent or invisible power ; 
as it also consequently engageth them to 
undertake any conditions required by 
those who propound such hopes, as need- 
ful for obtaining thereof; whence the 
ordinary sort of men are very apt to em- 
brace any way of religion suggested to 
them, especially by: persons of credit, 
and authority for knowledge; so also, 
when the proposition thereof doth come 
atterided with circumstantial appearances, 
and shows, gratifying their senses, or bhu- 
mouring their passions, or delightfully 
amusing their fancies, it most easily al- 
lures and takes them: as likewise, on 
the other side, when abstraction of mind 
and restraint of passion are required, 
and sense or fancy are little entertained 
thereby, men are somewhat averse from 
such proposals of religion, and are not so 
easily brought heartily to like, or earnest- 


Oa ss ee Ee ee a ee ee Te eee 


AN EXPOSITION OF THE DECALOGUE. 19 


ly to embrace them: wherefore since 
the propounding of images and sensible 
representations (relating to somewhat not 
immediately discerned, from whence 
men are promised the supply of their 
needs, or relief from the inconveniences 
which they endure), by their magnifi- 
cency, beauty, curiosity, strangeness, or 
even by their sensibility itself, do make 
so facile and pleasant impressions upon 
the dull and low conceits of men; it is 
the less wonderful, that men commonly 
have been so easily inveigled into such 
idolatrous superstitions, so unreasonable 
in themselves, and of so mischievous con- 
sequence.* For what can be more sense- 
less, than to imagine, that that Being, 
which in wisdom and power is sufficient 
to overrule nature, and thereby to afford 
us the assistance we need, may be resem- 
bled by any of these corporeal things, 
the best of which we cannot, without 
debasing ourselves, esteem superior to 
ourselves ? how unreasonable is it to con- 
ceit thus, how unworthy is it, and unsuit- 
able to the dignity of our nature, derived 
from heaven, to crouch unto such mean 
representations ! It is St. Paul’s discourse, 
Being (saith he) the offspring of God, 
we ought not to think that the Godhead 
islike unto gold, or silver, or stone, 
graven by art and man’s device.t How 
injurious also to that most excellent nature 
must it be, toframe, and expose to view, 
such, not only homely and mean, but, in 
respect of the divine nature, most foul 
and ugly, portraitures of him, which can- 
not but tend to vilify him in men’s con- 
ceit!*+ He that should form the image of 
a serpent, ora toad, and exhibit it as the 
similitude of a king, would surely dero- 
gate much from his majesty, and beget 
very mean and unbeseeming conceits of 
his person in their minds whom he should 
persuade to take it for such; and infinite- 
ly more must he detract from the dignity, 


* Kowds ἁπάντων vépos,— Max. Tyr. diss. 38, 
—where he defendeth idolatry. , 

+ ᾿Εξευτελίζει τὴν τοῦ Θεοῦ σεμνότητα ἡ iv ἑτοίμῳ 
τῆς ὄψεως συνήθεια, καὶ τὴν νοητὴν οὐσίαν δι᾽ ὅλης 
σεδάζεσθαι ἀτιμάζειν ἐστὶν αὐτὴν δι᾿ αἰἱσθήσεως.---- 
Clem. Strom. v. p. 408. 

The being ordinarily exposed to view doth 
(saith Clemens Alexandrinus), extenuate the 
venerability of God; and to worship the intel- 
ligible nature by matter doth vilify it through 
the sense. 

4 Acts xvii. 29. 


and diminish the reverence due to that 
immense, almighty, all-wise, most pure 
and perfect Being, who shal! presume to 
present any sensible, any finite, any cor- 
ruptible thing, as a resemblance of him ; 
changing (as St. Paul expresseth it) ‘he 
glory of the incorruptible God into an 
image made like to corruptible man, and 
to birds, and four-footed beasis, and creep- 
ing things ;* as the Israelites are said to 
have changed their glory (that is, their 
glorious God) into the similitude of an 
ox, that eateth grass :* no wonder it was 
that they, who used such expressions of 
their religion, had so low opinions con- 
cerning those supposed deities whom they 
worshipped ; that they supposed them 
liable to. such passions, fathered such ac- 
tions upon them, described them as vile 
in their dispositions and their doings, as 
they represented them in their shape: 
most reasonable therefore is this prohibi- 
tion of making any resemblance, of what 
kind soever (by picture, sculpture, or fu- 
sion), in order to religious adoration ; and 
yielding to them any such signification of 
respect, which the custom or consent of 
men hath appropriated to religion; as 
bowing, falling down, lying prostrate 
before them, orthe like: most reasona- 
ble, I say; for since there is but one 
proper and allowable object of our wor- 
ship, as the first commandment declares 
and enacts, the making an image of any 
other existent in nature, or devised by 
our own fancy in order to the worship 


thereof, is buta pursuance of that unrea- 


sonable, unhandsome, and unjust super- 
stition there forbidden ; adding some ab- 
surdity inthe manner, to the pravity in 
the substance, of such worship. 

And as for that one true object of our 
devotion, the eternal, immense, and all- 
perfect God ; the glorious excellency of 
whose nature doth infinitely transcend 
our comprehension, and consequently of 
whom we cannot devise any resemblance 
not infinitely beneath him, unlike to him, 
unworthy of him (whereby we shall not 
disparage him, and expose him to irrever- 
ent apprehensions, especially with the 
gross vulgar; whereby indeed we shall 
not cloud his true, inimitable perfections, 
and affix imperfections to him ; blending 
inexpressible truth with apparent false- 


* Rom. i. 23. f Psal. evi. 20. 


i a 


20 


hood ;) it must be therefore a profane fol- 
ly to pretend the representing him by 
any image ; and the doing of it is upon 
such accounts in many places of scripture 
forbidden ; and thatit is so here, accord- 
ing to the intent of this precept, is plain 
by that place in Deuteronomy, where 
Moses reports the ground of this prohibi- 
tion: Take ye therefore (saith he) good 
heed unto yourselves; for ye saw no 
manner of similitude on the day that the 
Lord spake unto you in Horeb out of the 
midst of the fire: lest you corrupt, and 
make you agraven image :* no shape 
representing God did appear at his utter- 
ance of these laws, to prevent their fram- 
ing any resemblance of God, and taking 
occasion to practise this sort of worship, 
thereby implied to be unreasonable. And 
the prophet Isaiah having in sublime lan- 
guage and discourse set out the incom- 
parable greatness, power, and majesty of 
God: (Who hath measured the waters 
in the hollow of his hand, and meted out 
heaven with a span, and comprehended 
the dust of the earth in a measure, and 
weighed the mountains in scales, and the 
hills in a balance ;—before whom the na- 
tions are as a drop of a bucket, and are 
counted as the small dust of a balance :— 
yea, before whom all nations are as noth- 
ing, and are counted to him less than 
nothing, and vanity :—who sitteth upon 
the circle of the earth, and the inhabit- 
ants thereof are as grasshoppers: who 
stretcheth out the heavens as a curtain, 
und spreadeth them out as a tent to dwell 
in :") having, I say, in this, and more 
such language, endeavoured to describe 
the might and majesty of God, he infers, 
To whom then will ye liken God? or 
what likeness will ye compare unto him 2: 
and thereupon he proceeds to discourse 
against making images for religious use. 
Like whereto is the discourse of St. Paul 
to the Athenians: God (saith he) who 
made the world and ail things that are 
therein, being Lord of heaven and earth, 
dwelleth not in temples made with hands ; 
nor is worshipped by the hands of men :— 
we therefore being the offspring of God, 
ought not to think that the Godhead is 
like unto gold, or silver, or stone, the 
engravement of art and man’s device :i 
ε Deut iv. 15. 


δ Isa. xl. 12-22. 
) Acts xvii. 24-29. 


' Isa. xl. 25. 


AN EXPOSITION OF THE DECALOGUE. 


in which place, as the forming any image 
to represent divine things is manifestly 
prohibited, so the reasons which we touch- 
ed against such practice are discernibly 
enough insinuated. 

Neither should we omit, that this law 
is confirmed in the New Testament, and 
there made a part of God’s new law; 
for we are therein often commanded to 
flee idols, not to be idolaters, to shun 
idolatry as a most heinous crime, of the 
highest rank, proceeding from fleshly 
pravity, inconsistent with good conscience, 
and exposing to damnation : for the mean- 
ing and notion of idolatry in which 
places, why should we understand it 
otherwise, than according to the plain 
sense of the “word, which is the worship 
of images, or resemblances ?* why should 
we take it otherwise, than as opposite to 
God’s law, then in force? why should 
we otherwise expound it, than according 
to the common notion and acceptance of 
God’s people at that time? The word 
idolatry was unknown to other people 
than the Jews: among the Jews, it 
signified the violation of the second com- 
mandment: wherefore the observance 
of that commandment is_ established 
and enforced by the apostles. ‘T’he 
Jews detested the worshipping any im- 
ages: their detestation was grounded 
on this law: they therefore, who earn- 
estly exhort them to continue in detesta- 
tion thereof, do confirm and enforce the 
obligation of this law: nor can we rea- 
sonably suppose any distinction, or reser- 
vation for any idolatry (or any worship- 
ping of images), as lawful or allowable 
to christians; since the apostles, as they 
found it universally prohibited to the 
Jews, so they continued to charge Chris- 
tians against it. This discourse hath 
more force, considering that the same 
reason upon which this law was enacted 
doth still apparently continue; men still 
unmeasurably affecting this fanciful way 
of religion, being apt in the exercise 
thereof (if not curbed by a law) to 
dote upon sensible representations ; being 
averse from raising up their minds to the 
only true object of worship, as endued 
with intelligible and spiritual perfections : 
this the experience of men’s wild eager- 
ness for images, reliques, and other such 


‘k 1 John v. 21; ΤΟ νυ 
vi. 9; Gal. ν. 20; Rev. ix. 20; xxi. 8; xxii. 15. 


AN EXPOSITION OF THE DECALOGUE. 21 


foolish trinkets, which had almost quite 
oppressed our religion (as in many ages 
the best and wisest men did observe and 
complain), doth plainly evince. 

We may add, that if the common tra- 
dition and consent of the ancient church 
is in any case a ground of persuasion, or 
rule of practice to us, we are thence 
obliged to disapprove and decline the 
worshipping images; for nothing can 
be more evident, than that all such wor- 
ship was not only carefully eschewed, 
but zealously detested, by the primitive 
Christians: this is manifest from most ex- 
press words of the Fathers generally im- 
pugning and condemning all worship of 
images ; which are as applicable to that 
worship which hath been practised among 
Christians, as to that of the heathens; 
their expressions do not signify, nor their 
arguments prove, any thing, if any wor- 
ship of images be allowable; if they do 
not as well condemn and confute the 
modern, as the ancient Romans; they 
could not with any reason or modesty 
have used such words, or urged such rea- 
sons, if their practice had been like that 
which afterward crept into the church: 
their darts then against pagan idolatry 
easily might, surely would, have been re- 
torted on themselves ; which is so far from 
having been done, that the pagans accus- 
ed them for having no images :* Celsus 
objecteth (saith Origen), that we shun mak- 
ing altars, statues, and shrines, thinking 
this to be a faithful pledge (or mark) of our 
secret communion together :+ this Origen 
answers by confessing the matter of fact, 
but defending the right: Not for your 
reason (saith he) we shun these things, 
but because we, by the doctrine of Jesus, 
having found the true manner of piety 
toward God, do eschew those things, 
which in conceit or appearance of piety 
do make men impious—and the images 


* Cur nauilas aras habent, templa nulla, 
nulla nota simulacra ?—Minut. 

_ Consuestis crimen nobis maximum impieta- 
tis aifigere, quod neque edes sacras veneratio- 
nis ad officia construamus, non Deorum alicu- 
jus simulacram constituamus, aut formam, &c. 
—Arnob. 6. 

t Κέλσος φησιν ἡμᾶς βωμοὺς, και ἀγάλματα, 
καὶ νεὼς ἱδρῦσθαι φεύγειν, ἐπεὶ τὸ πιστὸν ἡμῖν ἀφα- 
νοῦς καὶ ἀποῤῥήτου κοινωνίας οἴεται εἶναι σύνθημα ..---- 
Vili. p. 389. 

‘O Μωσῆς τὰς δοκίμους καὶ γλαφυρὰς τέχνας ζω- 
γραφίαν καὶ ἀνδροντοποιΐαν ἐκ τῆς καθ᾽ αὑτὸν πολι- 


τείας é{jdace.—Philo de Gig. 


of Christians are (saith he) their vir- 
tues, whereby they resemble God, and 
truly worship him; and every good 
Christian, carefully imitating God, is 
his best statue.* 

Yea, the Fathers were so far from 
practising worship of images, that some 
of them condemn the simple making of 
them ; calling the art of doing it a falla- 
cious art, introduced by the Devil, and 
forbidden by God ; expounding this com- 
mandment so, as that in it not only the 
worshipping, but the forming any simili- 
tude is forbidden : Moses (saith Clemens 
Alexandrinus) did of old expressly give 
law, that no carved, or fusile, or plas- 
tered, or painted portrailure or imagery 
should be made; that we should not at- 
tend to sensible things, but pass to things 
entellzgible :+ and Tertullian in several 
places saiththe same.t Whether their 
exposition (concurring, it seems, with the 
common opinion of the Jews in their 
time) were true, I shall not now discuss ; 
that making any similitudes in order to 
worship is prohibited, is most evident. 

In fine, divers of the Fathers say, that 
all the commands in the Decalogue, ex- 
cepting the sabbath, do continue in force 
as naturally obligatory, and as confirmed 
by the Christian law: for instance, St. 
Augustine, in his 119th Epistle, speaketh 
thus. The other precepts (excepting the 
sabbath) there (in the Decalogue) we do 
observe properly, as they are command- 
ed, without any figurate observation ; 
for we have manifestly learned, not to 
worship idols, and not to take the name 
of the Lord our God in vain, to honour 
father and mother, &c. do not figur- 
ately pretend one thing and mystically 
signify another thing, Lut are so ob- 
served as they sound. 


x 


ἀλλ᾽ ὅτι εὑρόντες, διὰ τὴν "Incod διδασκαλ- 
ίαν, τὸν τρόπον τῆς εἰς τὸ θεὶον εὐσεβείας, φεύγομεν τὰ 
μην εὐσεδείας ἀσεβεῖς ποιοῦντα, “c.— Vide 

ert. de Idol. iii. iv. p. 389, 390. 

t Μωσῆς πρόπαλαι διαῤῥήδην ἐνομοθέτησεν μηδὲν 
δεῖν γλυπτὸν, ἢ χωνευτὸν, ἢ mAacrdv, ἢ γραπτὸν, 
ἄγαλμά τε καὶ ἀπεικόνισμα ποιεῖσθαι" ὡς μὴ αἰσθητοὶς 
προσανέχοιμεν, ἐπὶ δὲ τὰ νοητὰ μετίωμεν, &c.—Clem. 
Strom. v. p. 408. 

Οὐ γὰρ ἄν ποτε ὃ μηδὲ γλυπτὸν εἴδωλον δεμιουρ- 
γεῖν παραινέσας, αὐτὸς ἀπεικόνιζεν τῶν ἁγίων ἄγαλ- 
pa.—p. 411. 

¢ Tertul. de Spectac. cap. 23; de Idol. 3, 4, 
5, &c. ; Contra Mare. ii. 22 ; wide Iren. iv. 31, 
32; Tertul. de Idol. per tot. Aug. contra Faust. 
xv. 4,7; et"xix. 18; Contra. 2 Epist. Pet. iii. 4. 


—_— "πα Ὁ ὦ 


22 


But so much for the prohibition: I 
shall add, that we may conceive this 
positive precept implied and intended 
here, That in our devotions and religious 
services of God, we should raise our 
mind above gross sense and fancy ; that 
we should entertain high and worthy 
conceptions of God; that we should ap- 
prehend him incomparably superior to 
all things which we do see or know; that 
we direct our minds unto him as to a 
Being transcendently perfect in good- 
ness, justice, wisdom, and power, above 
what we can comprehend and think ; 
that which our Saviour calls worshipping 
God in spirit and truth ;' which is (as I 
take it) the especial positive duty of this 
commandment. 

I need not further to urge, how pre- 
sumptuous and dangerous the practices 
of those men are, who (to the great 
danger and scandal of Christianity among 
Jews, and Mahometans, and men of other 
religions), notwithstanding these com- 
mandments of God, backed with others 
of the same import, frequently occur- 
ring in the holy scripture (never, that 
we find any intimation of, repealed or 
relaxed), particularly against that signal 
one made use of by our Saviour, Thou 
shalt worship the Lord thy God, and him 
only shalt thou serve ; without any an- 
cient good authority or example, without 
any necessity or good reason inducing, 
do not only yield themselves, but vio- 
lently force others to yield unto angels, 
and unto the souls of dead men (men of 
dubious state in reference to God, not 
having passed the last trial and judg- 
ment, the result whereof it isa profane 
temerity in us peremptorily to antici- 
pate), all kinds of worship, both internal 
(reposing trust and hope in them of ob- 
taining benefits from them; attributing 
unto them in their esteem the knowledge 
and power which, for all that we can 
know, are incommunicably proper unto 
God himself) and external, of prayer and 
invocation, of praise and thanksgiving ; 
and not only thus, as to the substance, 
imparting a kind of divine worship to 
them, but, as to the manner, erecting 
images of them, even in the places de- 
voted to God’s own service, and afford- 
ing to them the same expressions of rey- 
erence and respect that we do or can 

| John iv. 23, 24. 


a ΕΞ ee ee ΡΥ 


AN EXPOSITION OF THE DECALOGUE. 


present unto God himself (with great so- 
lemnity dedicating such images to them, 
with huge care and cost decking them, 
with great semblance of devotion saluting 
them, and casting themselves down be- 
fore them ; carrying them in procession, 
exposing them to the people, and making 
long pilgrimages to them;) so that in- 
stead of the spiritual worship of God 
himself, peculiarly required of Chris- 
tians, and to which our religion is per- 
fectly suited; a religion chiefly employ- 
ing sense and fancy, and for the great- 
est part directed unto the representations 
of creatures, is substituted, in despite, as 
it were, and in defiance of these com- 
mandmenis; the plain force of which 
they endeavour to elude and eyade by 
slender pretences and subtle distinc- 
tions, by the like to which there is no 
law which may not as easily be render- 
ed insignificant and invalid; never in the 
mean time considering, that these laws 
were not given to employ the wits of 
sophisters and schoolmen, but to direct 
the practice of rude and plain people; 
to which purpose no law, after such 
artists have had the handling of it, can 
signify any thing; nothing being so 
clear, which by their cavillations and 
quirks they cannot confound; nothing so 
smooth, wherein they cannot find or 
make knots. 

There is subjoined to these two com- 
mandments (as we reckon them; others 
have accounted them but one ;" and their 
opinion is somewhat countenanced by 
what is added here seeming to bear a 
common respect to both ; there is, I say, 
subjoined) a reason, or rather a contex- 
ture of reasons, strongly pressing and 
encouraging to obedience, deterring and 
discouraging from disobedience to them, 
or indeed generally to all God’s com- 
mandments, but especially unto these, 
most immediately relating to him : 


Sor 3 the Lord .thn God am a 
jealous Hod 3 (am ΕἸ kanah, fortis 
zelotes, as the Vulgar Latin reads it: it may 
seem to have been a name of God, implying, 
as all the other names of God do, some at- 
tribute of God ; for it is, in the 34th of Exo- 
dus, said, Thou shalt worship no other God 5 


- St. Austin, Bede, &c. 


AN EXPOSITION OF THE DECALOGUE. 


for the Lord, whose name is Jealous, or Kana, 
is a jealous God.) 


I ama jealous God; that is, a God 
very tender of my honour, and of my 
right; who am impatient of any mate, 
or competitor, in respect to those duties 
which properly and incommunicably be- 
long unto me: J am (saith God in the 
prophet Isaiah) the Lord; that is my 
name, and my glory I will not give to 
another, nor my praise to graven ima- 
ges.° This jealousy doth contain in it, 
not only a strong dislike, but a fierce dis- 
pleasure, against the infringers of these 
laws: For the Lord thy God (saith Moses 
in Deuteronomy, pressing the observance 
of this same precept, concerning the 
worship of images) is a@ consuming fire, 
he is a jealous God :» and if God be thus 
jealous, so easily provoked to indignation 
by our detracting his due honour, and 
imparting it to any other, we have great 
reason to be afraid of incurring the guilt 
of either; for who can stand in his sight, 
when he is angry ? who can support the 
effects of his displeasure 7" 


Visiting the iniquity of the fath- 
ers upon the Children, unto the 
third and fourth Generation of 
them that hate me: 


Visiting the iniquities of the fathers 
upon the children: God doth not only 
punish those persons themselves, who 
commit notorious and heinous sins (such 
as these of idolatry and_profaneness, 
whereby he is publicly wronged and dis- 
honoured), but the more to deter men 
(who naturally bear much regard to 
their posterity, and are afraid to be, 
ashamed to appear, the causes of ruin 
and calamity to their family), he declar- 
eth that in respect to their doings it shall 
go ill with their posterity ; they shall 
therefore be more strictly and severely 
dealt with ; they shall upon this score be 
capable of less favour and mercy from 
God, than otherwise they might have 
been : for we must not hereby under- 
stand, that God will arbitrarily inflict un- 
deserved pains upon the childrenof bad 
men for the faults of their ancestors 


® Exod. xxxiv. 14. 


ὁ Isa. xlii. 8. 
P Deut. iv. 24. 


« Pal. Ixxvi. 7. 


τ κα ......ν.ν.ν.ν.νϑνϑνϑνϑνϑνϑν.ν.ν..νϑ....ϑνϑΦΨῷᾷϑ.ν.΄ῚὲΔώῤ||ς|έ|5ΠπςὉ1|ὲ0 ο-ο-π5ςᾳὲὼΨ5ὼ000τττὔἰἀἰ---.-. 
OO τῦτοθρὈᾷὑΤτῦῖῖῖἋῷἤΗΡΜΡΜὄ το προ 


23 


(God doth expressly disclaim such kind 
of proceeding: The son shall not bear 
the iniquity of the father ; the soul that 
sinneth it shall die ;" saith he in the 
prophet: and, Every one shall die for 
his own iniquity ; Every man that eat- 
eth the sour grape, his teeth shall be set 
on edge,) but that he will upon that ac- 
count withdraw his free favours from 
them ; that measure of grace and indul- 
gence, which otherwise the son of such 
a person (had he not been a great traitor 
against God) might, according to the 
general course of God’s goodness, have 
received, the which might have more 
effectually restrained him from sin, and 
consequently have prevented his guilt 
and his punishment, God may well (in 
consistence with his justice and good- 
ness, to manifest his detestation of hei- 
nous wickedness) withhold from him. 
Sucha son, if he do fall into personal of- 
fences (for that also is to be understood ; 
otherwise, such is the goodness of God, 
that he hath declared, if a son seeing 
his father’s sins, and considering, doeth 
not the like, he shall not die for the in- 
iquity of his father, but shall surely 
live ;* if, I say, he falleth into personal 
sins), God will visit, that is, will use a 
close inspection and. animadversion upon 
him, will severely punish and avenge his 
sin ; not only upon his own, but on his 
father’s account ; examples of which pro- 
ceeding do in the divine histories fre- 
quently occur ; in Solomon, in Jeroboam, 
in Baasha, in Ahab, in Jehu, and in oth- 
ers." 

Of idem that bate me. We may observe, 
that in the scripture style the trans- 
gressors of God’s laws are termed haters 
and enemies of God; because their ac- 
tions signify a disposition of mind in them 
repugnant to the mind of God; and be- 
cause by them they resist and oppose 
God’s will: no wonder, then, if God deal 
thus severely with them. 

But God not only deters from disobe- 
dience by threatening a train of punish- 
ments, but he encourageth to obedience 
by a declaration of his intention (or prom- 


t Ezek. xviii. 20. 

* Deut. xxiv. 16; Jer. xxxi. 30. 
Δ Ezek. xviii. 14, 17. 

" 1 Kings xi. 35; xiv. 13; xiii, 34; xiv. 
10; xvi.3; xxi.29; 2 Kingsix.8; x. 30; 
xv. 12; Job. xxvii. 14. 


| 


"= ae ee a ὙΥΓῊ i ΦΌΨΥΟΥ Σ ΨΥ ee! ee i 


24 AN EXPOSITION OF THE DECALOGUE. 


ise) graciously to reward, not only upon 
the obedient persons themselves, but up- 
on their posterity for ever (in a manner), 
unto thousands, that is, unto a thousand 
descents : 


Showing Mercy unto thousands of 
them that love me, and keep mp 
commandments. 


Shewing mercy :¥ God doth not abso- 
lutely promise that he will forbear to pun- 
ish the posterity of good men, in case 
they offend, but that he will show mercy, 
and deal the more favourably with them 
in that respect: his meaning and method 
in these cases are plainly represented in 
those words concerning David: If his 
children forsake my law, and walk not in 
my judgments; If they break my stat- 
utes, and keep not my commandments ; 
then will I visit their transgression with 
the rod, and their iniquity with stripes: 
nevertheless my loving-kindness will I 
not utterly take from him :* God declares 
he will punish the offending children of 
very good men, yet so that their misdeeds 
shall not interrupt his kindness toward 
the rest of their posterity, or abolish his 
remembrance of their goodness: so we 
may see God dealt with Abraham and the 
patriarchs, passing by (in memory of their 
love and reverence to him, and their faith- 
ful obedience to his will) the manifold 
provocations of their posterity ;* so that 
he did not for a long tract of time, and af- 
ter many generations passed, suffer them 
(according as their personal demeanour 
highly deserved) to incur ruin; upon this 
consideration he brought them out of 
Egypt, he settled them in Canaan, he 
frequently delivered them from their ene- 
mies, he restored them from oppressions 
and captivities ; as is often expressed and 
insinuated in scripture. So also it is fre- 
quently mentioned, that for David’s sake, 
his posterity, although highly provoking 
God by their miscarriages, was protect- 
ed and preserved; | cannot stand to 
mention places.’ I shall only further 


γ᾿ Vide Deut. vil. 9. 

Ἢ Psal. Ixxxix. 30 ; 2 Chron. xxi. 7. 

* Isa. xlv. 45; Psal. cv. 425 Deut. iv. 37; 
Levit. xxvi. 42; Exod. ii. 34. 

7 1 Kings xi. 12, 34; av. 43; Psal. xviii. 50; 
Isa, xxxv. 1. 35, 


note, that which is very obvious and most 
remarkable here, the difference between 
God’s proceeding in way of severity and 
in way of favour: by a vast proportion 
the expressions of God’s mercy do exceed 
those of justice, althought both insisting 
upon like or correspondent grounds : 
he visiteth the iniquities of disobedient 
fathers unto the third or fourth genera- 
tion, but he showeth mercy to a thousand 
generations of those that love and obey 
him ; he soon forgetteth the wrongs done, 
but he long retaineth in memory the ser- 
vices performed to him: which consid- 
eration should work upon our ingenuity, 
and engage us willingly to obey so gra- 
cious a Lord. 

It is also observable, that as disobe- 
dience is styled hatred of God, so loving 
God and keeping his commandments are 
conjoined as terms equivalent: they are 
indeed inseparably connected, love be- 
ing a certain cause of obedience, obedi- 
ance an infallible sign of love: He that 
hath my commandments, and observeth 
them, he it is (saith our Saviour) that 
loveth me: and, If any man love me, he 
will keep my word.” But I pass forward 
to the next. 


Thou shalt not take the Name of 
the Lord thn God im vain, for 
the Lord will not hold hin 
guiltless that taketh his Name 
in vain. 

(Third Commandment.) 


It consisteth, we see, of a precept, and 
of a reason deterring from disobedience 
thereto, by declaring or threatening the 
mischief ensuing thereon. 

The precept is, Thou shalt not take the 
name of the Lord thy God in vain: it 
might be rendered, ‘Thou shalt not bring 
the name of the Lord thy God to a vanity 
(orto a lie, for so the mw, shaveh,* fre- 
quently importeth ;) that is (as it seems 
interpreted ina parallel place, where most 
of these laws are repeated, inculcated, 
and fenced by additional injunctions), 
Thou shalt not swear in my name to a 
falsehood ; and in the 24th Psalm, to lift 
up one’s soul to vanity, is explained by 


* John xiv. 21, 16; xxiii. 24. 
* Levit. xix. 12. 


— 


AN EXPOSITION OF 


swearing ΤΙΣ 25 (lemirmah) to deceit or 
Jfalsehood.® Josephus eexprsseth it by ἐπὶ 
μηδενὶ φαύλῳ τὸν Θεὸν ὀμνύναι, to adjure 
God to no bad matier (or to no false mat- 
ter, as the word φαῦλος commonly in good 
writers is taken.) And our Lord him- 
self, in his Sermon onthe Mount, seemeth 
to respect this law, when he says, Ye 
have heard that it was said to the ancients 

Οὐκ ἐπιορκήσεις, Ye shall not forswear, 
but shall render to the Lord your oaths ;° 
for he doth immediately before cite other 
passages out of the Decalogue ( Thou shalt 
not kill, Thou shalt not commit adultery), 
with intention to explain or extend them ; 
and therefore probably he proceeds res- 
pecting this law, the most conspicuous of 
all those which relate to this matter; and 
if this law be (as some conceive) suppos- 
ed to signify more strictly, it had been 
more suitable to his purpose to cite it, than 
any other of more lax importance ; his 
drift being plainly to extend in matter, 
and to straiten in obligation, even the 
fullest and strictest of ancient laws, at 
least as they were then commonly ex- 
pounded and understood; yea, even in 
this case, our Lord seemeth to affirm 
that the ancients had no law strict and 
perfect enough for evangelical practice ; 
considering which things, it is probable 
that the prime intent of this law is to 
prohibit that great sin of perjury, that is, 
of invoking God’s attestation to a lie; 
thereupon appealing to him, as witness 
and judge, that what we assert is true ; 
as a surety that what we promise we do 
stedfastly resolve and shall faithfully en- 
deavour to perform ;* implying also, that 
we do expecta curse, and vengeance 
from him upon us, if we be found know- 
ingly to falsify in our affirmation, or wil-| 
fully to violate our promise. 

_ Swearing is in its own nature imme- 
diately an act of religion, and as such 
was enjoined by God (Thou shalt fear 
the Lord thy God, and serve him, and 
shalt swear by his name ;") it expresseth | 
the pious persuasion we have concerning | 
God’s chief attributes and prerogatives ; 
of his omnipresence and omniscience | 
(extending to the knowledge of our most 
inward thoughts and secret purposes ;) 


* Ilas ὅρκος εἰς κατάραν τελευτᾷ τῆς ἑπιορκίας. 
* Psal. xxiv. 4; Jos. Areh. iti. 4. 
© Matt. v. 33. 4 Deut. vi. 13; x. 20. 


Vor. MMT. 4 


Le Γ᾿ 


THE DECALOGUE. 25 
of his watchful providence over what we 
do; of his justice and fidelity in main- 
taining truth and right, in avenging iniqui- 
ty and falsehood: the reason of using it 
was derived from, or grounded upon, a 
persuasion about God, which hath ever 
been common among men, that God, the 
governor and judge of the world, the pro- 
tector and patron of right, is always 
ready, upon our invocation and reference 
unto him, to undertake the cognizance of 
matters in debate and controversy be- 
tween men, for the protection of truth, 
the maintenance of right, and preserva- 
tion of peace among them: (An oath, 
saith the Apostle, for confirmation is to 
men an end of all strife*) so that the use 
thereof becometh a main instrument of 
promoting those purposes, the strongest 
tie of fidelity, the surest ground to pro- 
ceed upon in administration of justice, 
the most sacred band of all society; 
which, therefore, he that shall presume 
to violate, doth not only most unworthily 
wrong this or that person, this or that so- 
ciety of men, but doth what in him lies 
to subvert the foundations of all public 
justice and peace ; withal most impiously 
abusing and affronting God Almighty him- 
self; profaning his mostsacred ordinance, 
making his name instrumental to the com- 
passing his deceitful and base purposes, 
despising his judgment, and defying his 
vengeance. 

This seems to be the first and direct 
meaning of this law; but it may by parity 
of reason well be extended further, so as 
we may hereby understand all light and 
vain swearing, all wanton and irreverent 
use of God’s holy name: and hitherto 
our Lord hath plainly extended it, for- 
bidding us to swear at all, and charging 
us in our conversation to use only the 
simple and plain manner of assertion, or 
promise, saying only, Yea, yea, or Nay, 
nay ;* without presuming upon any slight 
occasion to introduce the holy name of 
God; which indeed we should not with- 
out extreme awe of spirit ever think upon, 
nor without high veneration dare to men- 
tion: it is an instance of the most sottish 
folly, itis an argument of the most hor- 
rible impiety that can be, thus (without 
any cause, or temptation thereto, without 
any profit or pleasure thence) to trifle 


* Heb. vi. 16. * Matt. νυ. 37. 


ee a eee ey seal ate” a ee? or ΥΎ 


with the divine Majesty; to abuse his 
glorious name, and provoke his dreadfu! 
vengeance, who will in nowise hold him 


26 AN EXPOSITION OF THE DECALOGUE. 


firm) that the patriarchs were not obliged 
thereto, nor did practise it.* 
And we may observe, that the law 


| concerning the sabbath is mentioned and 
| insisted upon separately from the body of 
Remember Che Sabbath) Dan ty, their laws, as being in nature different 
keep it holy from the rest, and enacted upon a special 

| on design; as from the forecited passages 

(Fourth Commandment.) appeareth ; and further may appear from 

ak considering how the condition of the 
The Decalogue is in several places of) proselytes (those of the stricter sort, call- 
scripture (as we before noted) called a ed proselytes of righteousness) is de- 
covenant with the Jewish people ; and the | scribed in Isaiah: The sons of the stran- 
observation of this law is likewise 80 call-| gers (saith God in that prophet) that join 


guiltless that taketh his name in vain. 


ed ina particular and special manner: it 
is expressed to have been appointed as a 
sign, or characteristical note, whereby 
their peculiar relation to God might be 
discerned, and they distinguished from 
all other people. As circumcision was 


themselves to the Lord, to serve him, and 
to love the name of the Lord, to be his 
servants, every one that keepeth the sab- 
bath from polluting it, and taketh hold 
of my covenant ; even them will I bring 
to my holy mountain, and make them joy- 


a seal of the covenant made with Abra- ful in my house of prayer :* where to 
ham and his posterity; so keeping the !‘undertake the observance of the sabbath, 
sabbath did obsignate the covenant made| and to lay hold of the Jewish covenant, 


with the children of israel after their de- 
livery out of Egypt: The children of 
Israel (saith the text) shail keep the sab- 
bath, to observe the sabbath throughout 
their generations, for a perpetual cove- 
nant: itisa sign between me and the 


are signified to be coincident, or: espe- 
cially coherent. 

All the other precepts indeed (one pas- 
sage in the second commandment, as it 
may be understood to prohibit absolutely 
the making of any similitude, being lia- 


children of Israel for ever :* and, I gave] ble to exception) are immediately ground- 
them (saith God in Ezekiel) my statutes,| ed in the reason of the thing, and have a 
and showed them my judgments, which tf| necessary obligation, even visible to natu- 
a man do, he shall live in them: MOTEOVET | ral licht 5 they consequently have been 
1 gave them my sabbaths, to be a sign be- acknowledged as reasonable and obliging 
tween me and them, that they might know by the general consent of men; gr 
that I am the Lord, who sanctifies them | micht be so propounded and asserted by 
and, Thou camest down from mount Sinat argument, as easily to extort such con- 
(say the Levites in Nehemiah), and spak-! sent: but this command (although as to 
est with them from heaven, and gavest| its general and remote matter it is most 
them right judgments, and true laws, | evidently reasonable, and requireth that 
good sialuies and commandments ; and| which no man can deny to be matter of 
madest known unto them thy holy sab- | necessary duty, yet) as to the more im- 
bath’s:' where making known to them| mediate matter, as to the determinate 


the sabbaths, as also otherwhere giving | 
‘them the sabbath,' are expressions (to-| 
gether with the special ends of the sab-| 


measure and manner of performing 
those general duties, no reason can dis- 
cern an obligation distinct from, or ante- 


bath’s appointment, which are mentioned! eedent to, the Lawgiver’s will, to prac- 
in those places), confirming the judgment tise according thereto: that we should 


of the ancient Christians, Justin Martyr, 
Irenzeus, Tertullian, &c. who refer the 


first institution of the sabbath to Moses, | 


affirming (that which indeed the history 
by its total silence concerning the sabbath 
before him sufficiently doth seem to con- 


b Ezek. xx. 11, 12, 20. 
) Exod. xvi. 29. 


« Exod. xxxi. 16. 
1 Neh. ix. 13, 14. 


* Kai γὰρ μὴ eabbaricavres of πρδωνομασμένοι 
πάντες δίκαιοι τῷ θεῶ ἐνηρέστησαν, &C.—Just. p. 
290. 

᾿Απὸ ᾿Αϑραὰμ ἤρξατο περιτομὴ καὶ ἀπὸ Μωσέως 
σάῤθατον, καὶ θυσίαι καὶ προσφοραΐ, ὅζο.---Φ201. 

Abraham sine cireumeisione, et sine obser- 
vatione sabbatorum credidit Deo, &c.—Zren. 
Iv. 90. 

Tertul. adv. Jud. ii. 4: 

K Isa. lvi. 6, 7, (4.) 


——_— 2 > ΤΕΣ Τ᾿ ΣῊ ῊἮΨΕΥ »- 


AN EXPOSITION OF THE DECALOGUE. 27 


frequently with grateful and joyful sense 
reflect upon the glorious works of God ;' 
(especially that grand and fundamental 
one, wherein God’s wonderful excellen- 
cies of goodness, wisdom, and power, 
were so illustriously displayed, the crea- 
tion of the world; wherein so great ac- 
commodations and benefits were gene- 
rally dispensed to all the creatures, and 
to us eminently among them; remem- 
bering with deepest respect and most 
hearty thankfulness our bountiful Ma- 
ker ;) that we should not be unmindful of 
the special favours by God’s gracious 
providence vouchsafed to our country, our 
relations, ourselves (especially such very 
signal ones as was that of the delivery 
from Egyptian slavery ina manner so 
remarkable and miraculous;) that we 
should not spend ourselves and our time 
in perpetually carking and labouring 
about affairs touching our body and this 
present life ; but should assign some com- 
petent time both for the relaxation of our 
mind, and for attendance to the concern- 
ments of our soul: that also we should 
allow fitting time of respite and refresh- 
ment to those of our brethren whom di- 
vine Providence hath disposed into a 
meaner condition and relation of servants 
to us; that their lives may not by inces- 
sant care and toil be rendered overbur- 
densome and grievous to them, but so 
that they may with some comfort serve 
us; that also they be not destituted of 
leisure and opportunity to serve God, our 
common master; and to regard the wel- 
fare of their souls, no less precious than 
our own: that also we should show 
some kindness and mercy even toward 
our beasts, allowing them some ease 
from their painful drudgeries in our be- 
half: these are all of them things which 
reason evidently dictates, which common 
sense must needs admit, as duties of pie- 
ty, justice, and humanity: and to secure 
the performance of them, both as to the 
substance, due measure, and fit manner 
of them, common prudence would sug- 
gest that set times should be appointed ; 
in which they should be solemnly and 
notoriously discharged, under the public 
testimony and cognizance : and accord- 
ingly we find that, in all wise and civil 


| Psal. exliii. 5 ; xcii. 4; ονἱϊ. 22; xxvi, 7; 
exly. 10, 


societies, some provision ever hath been 
made, by appointing festival times, for 
the practice of such duties, in some kind 
or degree: The founders of Jaws (saith 
Seneca) did institute festival days, that 
men should publicly be consirained to 
cheerfulness ; inlerposing, as necessary, 
a temperament of their pains.* Plato, 
with a more admirable sagacity, refers 
the invention, or first institution, of such 
times unto God himself: The geds (saith 
he, that is, the divine Providence admin- 
istering affairs here by the ministry of 
inferior invisible powers, according to his 
notion and manner of speaking), pitying 
mankind, born to painful labour, appoint- 
ed, for an ease and cessation from their 
toils, the recourses of festival seasons ob- 
served to the gods.t ‘Thus, 1 say, reason 
acknowledges the substance of these du- 
ties, and approves the securing their per- 
formance, as a good end, or fit matter of 
law both divine and human. Butas to the 
cireumstantial determination of measure 
and manner; that a seventh day preciser 
ly should be assigned ; that a total cessa- 
tion from labour for man and beast should 
be prescribed; this is above reason to 
discern a necessity of, or a conveniency 
in comparison with other limitations in 
those respects devisable and practicable : 
nor can we assuredly resolve the obliga- 
tion thereto into any other ground than 
the pleasure of the most wise Author of 
this law, who did see what was most fit 
to be prescribed to those whom this law 
concerned. Here is indeed mentioned a 
reason, why God especially did choose 
this day to bless, and sanctify it in this 
manner to such purposes ; namely, his 
resting upon the seventh day from his 
works of creation; the which yet doth 
not certainly import a natural convenien- 
cy, toward accomplishing those purposes, 
of this precise quantity of time, or in 
this way of observing it, in preference to 
any other that might have been appoint- 
ed; it only seemeth to imply a fitness of 
these determinations, as containing some- 


* Legum conditores festos instituerunt dies, 


ut ad hilaritatem homines publice cogerentur, 
tanquam necessarium laboribus interponentes 
temperamentum.—Sen de Trang. An. 


t+ Θεοὶ δὲ οἰκτείραντες τὸ τῶν ἀνθρώπων ἐπίπονον 
πεφυκὸς γένος ἀναπαῦλας τὲ αὐτοῖς τῶν πόνων ἐτάξατο 
τῶν ἑορτῶν ἁμοιδὰς τοῖς Ocots.—Plat. de Leg. ii. p. 
by 
787. 


wae ee —— δ σοσννυδο a 


—— el iter 


28 AN EXPOSITION OF THE DECALOGUE. 


what of profitable significancy, that such 
a correspondency in circumstances of 
time, and manner of practice, might ad- 
monish us concerning the substance of 
our duty, or a principal part thereof, pe- 
culiarly designed in the sanction of this 
law, the grateful commemoration of God’s 
most glorious work (the foundation, as it 
were, of all other his acts of beneficence), 
the creation of the world: for thus in all 
ceremonial institutions we may observe, 
that some significant circumstance is se- 
lected on purpose to instruct or excite us 
to practice, by representing to our fancy 
the nature and intention of the main duty 
required ; as in circumcision, in the pass- 
over, in baptism, and other ritual consti- 
tutions, it is not hard to perceive: so it 
being God’s design to enforce the per- 
formance of that excellent duty, by ap- 
propriating a time thereto, we may con- 
ceive that he therefore especially selected 
that day, as most apt to mind them to 
whom this law was given, of the history 
of the creation; the reflecting upon and 
celebrating which was the main duty in- 
tended. 

Seeing, therefore, the observation of 
the sabbath is expressed to have a pecu- 
liar respect to the children of Israel, asa 
sign of the covenant made with them 
when he led them out of Egypt; seeing 
in its own nature it differeth from the 
rest of the ten Laws, the obligation there- 
to being not, discernibly to natural light, 
grounded in the reason of the thing, we 
can nowise be assured that an universal 
and perpetual obligation thereto was in- 
tended, or that its obligation did extend 
further than to the Jews, to whom it was 
as a formal law delivered, and upon spe- 
cial considerations severely inculcated ; 
to whose humour, condition, and circum- 
stances, it might also perhaps be particu- 
larly suited: Justin Martyr was of opin- 
ion that this law, as many others, was giv- 
en to the Jews διὰ τὴν ἀνομίαν, καὶ σκλη- 
ροκαρδίαν, for their iniquity and hardness 
of heart," by way of concession and indul- 
gence ; for, because they by their natural 
disposition were apt to forget their Maker ; 
to neglect the state of their soul, being 
wholly intent on worldly affairs: to ex- 
act intolerable pains from their brethren 
whoserved them ; to use cruelly the poor 
beasts employed in tilling their ground, 

™ Just. Dial. cam Tryph. p. 235, &c. 


or bearing their burdens; therefore God 
(considering this incorrigible temper of 
theirs) did indulge six days to them for 
the prosecution of those affairs to which 
they were so devoted, contenting himself 
to exact from them no more than this 
part of time for his own service, for 
the benefit of servants and ease of 
beasts: if he had required more of 
them, they could, it seems, or would 
hardly have endured it; the command 
would perhaps not only have been 
disobeyed itself, but the dislike thereof 
might have rendered them averse from 
all religion and service of God; as it 
happeneth, when commands very rigor- 
ous, and exceeding men’s strength, are 
enjoined: for we see the prophets com- 
plain of them, that they could hardly be 
induced to go thus far, or to afford God 
this so moderate share of time ; but were 
impatient even for this one day in seven 
to abstain from their secular business, to 
relax themselves, or their servants, or 
their cattle, from their daily labours : 
they impeach them for polluting, pro- 
faning, hiding their eyes from (that is, 
wholly overlooking, neglecting, and dis- 
regarding) the sabbath; for doing their 
own pleasure and exacting their own 
labours upon it; for not delighting 
therein, or not willingly observing it :" 
Hear this (saith the prophet Amos), O 
ye that swallow up the needy, even to 
make the poor of the land to fail, say- 
ing, When will the new moon be gone, 
that we may sell corn? and the sabbath, 
that we may set forth wheat 2° ‘This be- 
ing the disposition of that people, not 
bearing a greater strictness, they not be- 
ing able to preserve within their hearts a 
perpetual remembrance of God’s works 
and favours; not to moderate their pur- 
suits of temporal good things; not to 
bear a due regard and tenderness toward 
their brethren and their fellow-creatures 
(the performing which things in a con- 
stant uninterrupted tenor, the said holy 
father and blessed martyr supposeth to 
be the sabbatism which Christians are 
bound to observe ;*) therefore God, con- 
sidering their infirmity and incapacity to 
comply with higher injunctions, did use 


* Σαδδατίζειν ἡμᾶς ὃ καινὸς νόμος διαπαντὸς ἐθέ- 
Ae—p, 229, 

Ὁ Isa, lviii. 3,13; Ezek, xx. 13,21; xxii. 
26 ; xxiii. 38. * Amos viii. 4, 5. 


ies 1 Ey ee a ee ee 


AN EXPOSITION OF THE DECALOGUE. 


(as in the cases of divorce, revenge, and 
the like) an indulgence toward them, per- 
mitting them on the other days to do their 
pleasure,” as the prophet speaks, reserv- 
ing only this day for a punctual and 
solemn performance of the duties speci- 
fied: thus discoures that good ancient in 
his Dialogue with the Jew. However, 
that this law (as to its circumstantial 
parts) was not intended to oblige general- 
ly and perpetually, we have a most for- 
cible ground to suppose; St. Paul him- 
self his express discharging Christians 
from the observation thereof: yea, his 
earnest reprehension of some persons 
for rigorously insisting thereon, deeming 
it themselves, and urging it upon others, 
as a necessary duty to observe it: his 
conjoining it with other ceremonial ob- 
servances, whose nature was merely sym- 
bolical, and whose design was to continue 
no longer than till the real substance 
of that which they represented came in- 
to full force and practice: Let no man 
(saith he to the Colossians) judge you 
for meat, or drink, or upon account of a 
festival day, or new moon, or sabbath : 
which things are the shadow of future 
things ; but the body is of Christ (that 
is, they did only prefigure and presigni- 
fy ; the real substance intended and re- 
presented by them is somewhat in the 
law and doctrine of Christ; which com- 
ing immediately to appear and to oblige, 
that shadow vanisheth, and ceaseth to 
have any regard due thereto:) again 
more sharply to the Galatians, whom 
some Judaizing dogmatists had reduced, 
or were reducing to the practice of !egal 
rites, under conceit of needful obliga- 
tion to them: How (saith he) do ye return 
againto those weak and beggarly elements, 
to which back again you are pleased to 
be enslaved? Ye observe days, and 
months, and years ;* which words, that 
they relate generally to the Jewish festi- 
vals, the context doth plainly enough show 
and there is good reason to think that 
they chiefly respect the sabbath we treat 
on, for which probably these men had 
the greatest respect and zeal: again, in 
the 141} to the Romans, the same great 
patron and champion of Christian lib- 


P Isa. lviii. 13. 

4 Coloss. ii. 16, 17.—(cabBarwy and σαδθάτου 
are both read; both equivalent.) 

γ Gal. iv. 10. 


29 


erty not obscurely declareth his mind, 
that Christians of strength in judgment 
did regard no day above another, but es- 
teemed all days (he excepteth none) 
alike, as to any special obligation, ground- 
ed upon divine law and right; in subor- 
dination to which doctrine we may add, 
that this appears with great evidence to 
have been the common opinion of the 
wisest and most orthodox Christians in 
the primitive church, the most constant 
and strict adherence to catholic tradition 
(who from the apostles’ instruction best 
understood the purport and limits of the 
liberty purchased by Christ), that this 
law, as it was not known or practised 
before Moses, so it ceased to oblige after 
Christ; being one of the shadows which 
the evangelical light dispelled, one of the 
burdens which this law of liberty did 
take off us.* ; 

Now, although upon these accounts 
we cannot press the strict observation of 
this law in all its parts, according to its 
literal and direct intention, yet we may 
learn much of our duty, much of God’s 
will, from it: all God’s laws, spiritually 
and wisely understood, did tend to the 
promoting of piety and virtue; and, ab- 
stracting from the special circumstances 
of that people, to whom they were con- 
signed, may (so far as our case is like 
theirs, and wherein a common reason 
doth appear) pass for fit patterns for us 
to imitate, suggesting proper means of 
exercising, nourishing, increasing those 
qualities in us: and so from this law we 
may learn these duties : 

1. That we should frequently call to 
mind and consider the great and glorious 
works of God, performed for the general 
good of his creatures, and specially for 
mankind’: the creation of the world; 
the redemption of mankind ; the nativi- 
ty, passion, resurrection, and exaltation of 
our Lord and Saviour, and the like, no 
less now considerable to us, both in re- 
spect of glory due to God and of benefit 
accruing to us, than was the creation 
formerly to the Jews. 

2. ‘That we are bound to restrain our- 
selves in the prosecution of worldly busi- 
ness ; not distracting our minds with care, 


* Inter omnia decem preecepta solum ibi 
quod de sabbato positum est figurate observan- 
dum preecipitur.—Aug. Ep. 119 ; vide Cit. Pa- 
tres. 


30 AN EXPOSITION OF THE DECALOGUE. 


not exhausting our bodies with toil about 
them; but allowing our mind convenient 
and seasonable freedom, affording our 
souls sufficient leisure with vigour and 
alacrity to enjoy its nobler entertainments, 
and to pursue its higher interests. 

3. That we are obliged to use the 
same indulgence toward those whom di- 
vine Providence hath disposed to be un- 
der our power, care, or governance : or to 
allow our children, our subjects, our ser- 
vants,a competent measure of restand re- 
freshment from their ordinary labours, suf- 
ficient time and leisure undistractedly to 
serve God,and quietly to mind their spirit- 
ual welfare : we must so charitably tender 
their good, as to permit and procure that 
their life may be easy and comfortable 
here ; and that also they may have means 
to obtain for themselves a happy immor- 
tality hereafter; not-being in these re- 
spects either harsh to their outward man, 
or uncharitable to their souls. 

4. That we must not be unmerciful to 
any creature; not only abstaining from 
inflicting, in wantonness of humour, need- 
less vexation upon them, but also from 

vearying and grieving them too much 
for our emolument or convenience: the 
advantage and pre-eminency bestowed 
upon us by God over them should be 
managed with moderation and clemency ; 
we should be gentle masters to them, not 
cruel tyrants over them: we should con- 
sider that God did make them, as to help 
and serve us, so toenjoy somewhat them- 
selves of delight and satisfaction in their 
being; which if we go to deprive them 
of, rendering their condition intolerable, 
and worse than if they had no being, as 
we do abuse and injure them, transgress- 
ing the bounds of our right over them, 
so we encroach upon, disappoint, and 
wrong their Maker, and cannot therein 
but displease him: doing thus is a point 
of injustice not enough considered by 
them who commit it; they consider not 
how beastly they are themselves when 
they misuse poor beasts. 

5. We may hence further learn, that 
it is fit certain times should be allotted 
for the public and solemn performance of 
the forenamed duties: common reason 
prompteth, that God (upon whose pro- 
tection and disposal the public good de- 
pends) should be publicly honoured, and 


also that care should be taken in every 
society, that all states of men should lead 
their lives in some competent degree of 
content ; that all objects of grievous pity 
should be removed from public view; 
also common sense will inform us, that 
these things cannot effectually be execut- 
ed without constituting definite periods of 
time, and limiting circumstances, accord- 
ing to which they shall be practised under 
public inspection and censure : and these 
dictates of ordinary prudence the divine 
Wisdom hath ratified by his exemplary 
order; the which, in cases wherein he 
hath not interposed his direct authority 
by way of precept, may serve for a good 
direction to governors, what they may 
with safety, what they should in wisdom, 
establish ; what provision they should 
make for the promotion of piety and vir- 
tue: such a precedent requires greatest 
veneration and respect, cannot but ap- 
pear of high moment in consultation 
about matters of this nature. 

It is indeed particularly observable, that 
in this command there is not an express 
order concerning the natural or moral 
service of God (by prayer, or hearing 
God’s Law) to be publicly. performed on 
this day ; but the Jews were themselves 
so wise as to understand these duties 
couched in the sanctification of the day 
prescribed to them; and accordingly they 
practised ; they in all places of their habi- 
tation did settle synagogues and oratories ; 
to them upon this day they resorted ; in 
them then they did offer devotions to God 
(as the names προσευχαὶ and προσευκτήρια 
do import;) the Scribes did read the 
Law, and expound it to the people: Mo- 
ses (saith Josephus) did command the peo- 
ple to assemble for hearing of the Law, 
not once, or twice, or many temes, but 
every seventh day, laying aside their 
works, and exactly to learn it ;* whence 
addeth he, the people became so skilful 
in the laws, that if one asked any of 
them concerning them, he would more ea- 
sily tell them all than his own name ;t 
whence also an admirable concord in 


*Ovn εἰσάπαξ ἀκρυασαμένους, οὐδὲ δὶς, ἢ πολλάκις, 
ἀλλ᾽ ἑκάστης ἑβδομάδος τῶν ἔργων ἀφεμένους, ἐπὶ τὴν 
ἀκρόασιν τοῦ νόμου ἐκέλευσε συλλέγεσθαι, καὶ τοῦτον 
ἀκριθῶς ἐκμανθάνειν .---- ΦΟ56 ἢ. adv. App. iL. p. 946. 

Tt ‘Hpav δ' ὃδντινοῦν εἴ τις ἔροιτο τοὺς νόμους, 
pdov ἂν εἴποι πάντα, ἣ τοὔνομα τὸ ἑαυτοῦ.---ΦΟ56ρὶι. 


his benefits frequently acknowledged ; | adv. App. ii. p. 947. 


J 
! 
"᾿ 


AN EXPOSITION OF THE DECALOGUE. 31 


mind and uniformity in practice did, as 
he further observes, arise: and, The cus- 
tom, saith Philo, was always as occasion 
gave leave, especially upon the seventh 
days, to philosophate,* &c. In conside- 
ration of which practice it,was, that the 
Jews so highly valued this precept, that 
it was a saying among them, The sabbath 
weigheth against all the commandments ;' 
as procuring them all to be known and ob- 
served. And if that blind people could 
pick these duties out of this Law, much 
more should we see ourselves obliged, 
according to the analogy thereof, to ap- 
point set times» for ensuring the practice 
of them. 

6. Again; we may hence also learn 
our obligation to submit obediently to the 
constitution of governors relating to this 
matter; that we readily should observe 
all solemn times of festivity and rest, 
which the rulers of church or state do 
appoint for the securing or the promoting 
those purposes of piety or charity, ac- 
cording to the measure and manner pre- 
scribed by them: for reason approving 
the thing as good and useful, and divine 
order more clearly and fully confirming 
it to be so, and it not appearing that God 
hath made express determinations about 
it, it remains, that it is left wholly to them 
to whose care God hath intrusted the 
public welfare, and hath committed to 
their judgments the providing means con- 
ducible thereto ; having also, consequent- 
ly, enjoined us in all lawful things to fol- 
low their guidance and appointment in 
order thereto. God decreed death to be 
inflicted on those who violated his com- 
mand concerning the sabbath, which 
showeth how great a fault it is to offend 
in this particular ; and we may reasona- 
bly esteem that command to be his, which 
proceedeth from his ministers by authori- 
ty from himself, and in conformity to his 
own pattern. 

7. We add, that whereas God required 
of the Jews such a portion of time to be 
solemnly dedicated to religion and mercy, 
we, to whom he hath vouchsafed higher 
benefits, and proposed greater encour- 
agements, cannot reasonubly but deem 
ourselves obliged to sequester and conse- 


t Ἔθος γὰρ ἦν, ἀεὶ μὲν κατὰ τὸ παρεῖκον, προηγου- 
ee be ταῖς ἑδδόμαις, φιλοσοφεῖν, &c.—Philo de 
il. Os. 
Midrash. Exod. xxvi. 


crate as much or more time to the same 


| intents: we should indeed be content to 


withdraw ourselves more frequently from 
pursuance of our own profits and plea- 
sures to the service of God, to the re- 
membrance and celebration of his fa- 
vours ; we should willingly allow greater 
relaxation to our dependents: and 
should the public be deficient in exac- 
ting a performance of such duties from 
us, it would become us to supply such de- 
fects by our private devoting fit and fre- 
quent seasons thereto ; that in some pro- 
portion we may exceed the Jews in 
grateful piety, as we surpass them in the 
matter and causes thereof; that we may 
appear in some degree more charitable 
than they, as we have much greater rea- 
son and obligation to be so than they. 
So much for this. 

I proceed briefly to consider the re- 
maining commandments, the which im- 
mediately concern another object: those 
foregoing did chiefly serve to regulate 
our religious practice in yielding due 
reverence toward God; these following 
(which are supposed to have made up 
the second of those tables, which, writ- 
ten by God’s hand, were delivered to 
Moses, and preserved in the ark of the 
testimony) do guide our conversation 
and carriage toward our neighbour; in 
the front of which worthily is placed that 
which obligeth to dutifulness toward our 
parents; unto whom, after God and his 
supreme vicegerents, we owe the highest 
respect, gratitude, and duty. 


Honour thy Father and thn Mother. 
(Lifth Commandment.) 


Honour : the word signifies to have in 
weighty regard, and aptly serves to de- 
note those particular acts of duty, which 
are otherwhere expressed in scripture ; 
fear and reverence (Ye shall fear every 
man his father and mother :) observance 
and obedience (Children obey your pa- 
rents in all things, for this is well pleas- 
ing to God:) gratitude and retribution 
(Let children learn ἴδιον οἶκον εὐσεβεῖν, 
to be pious toward their own family ; and 
ἀμοιβὰς ἀποδιδόναι, to render suitable re- 
turns, or fo requite their parents; for 
this is good and acceptable before God 1" 


* Lev. ix. 3; Col. ili. 20; 1 Tim. v. 4. 


32 


regarding their instruction and advice 
(My son, hear the instruction of thy fa- 
ther, and forsake not the law of thy moth- 
er :‘) it also comprehendeth ἃ prohibi- 
tion of the contrary acts, contemning, 
cursing, offering violence or contumely 
unto, disobedience and contumacy toward 
parents, the which are forbidden under 
capital penalties and dreadful commina- 
tions: Cursed be he that setteth light by 
his father or mother ; and, The eye that 
mocketh at his father, and despiseth to 
obey his mother, the ravens of the valley 
shall pick it out, and the young eagles 
shall eat it ;* (that is, God in a fearful 
and strange manner will avenge that 
wickedness upon him :) and in the Law 
it is ordained, that the rebellious and stub- 
born son, who will not obey the voice of 
his father, or the voice of his mother, and 
that when they have chastened him will 
not hearken unto them, shall be stoned by 
all the men of his city, and put to death 
in that manner. 

Whence we may learn the nature of 
tlie duty here enjoined, and what rank it 
beareth among other duties ; what high 
obligation belongs thereto, of what con- 
sideration it is with God, and how griev- 
ous a crime the violation thereof is; that, 
briefly, we are obliged to yield our pa- 
rents high affection: of heart, great ex- 
pressions of respect and observance in 
word and deed; that the neglect of these 
duties is, next to that of profaneness and 
undutifulness toward God himself, the 
greatest disorder we can be guilty of: 
this all civil nations have consented to be 
our duty ; and if we consider the grounds 
upon which it is built, we shall find that 
reason, justice, and necessity do require 
it: St. Paul presseth his precept of ob- 
servance to parents with a τοῦτο γάρ ἐστι 
δίκαιον, for this is just and equal :* for 
if we look upon the disposition of pa- 
rents in their mind toward their children, 
we may presume them always full of 
tender affection and good-will toward 
them, full of desire and care for their 
good, full of pity and compassion toward 
them, in the highest and most especial 
degree beyond what they bear to others ; 
which dispositions in reason and equity 


¥ Prov. i. 8; xxiii, 22. 
~ Deut. xxvii. 16 ; Exod. xxi. 15, 17. 
* Eph. vi. 1. 


aot!) eo 


AN EXPOSITION OF THE DECALOGUE. 


do require answerable dispositions in 
those upon whom they are placed, and 
who from them do receive inestimable 
benefits ; for if we do regard the effects 
proceeding from them, we shail discern, 
that, F 

1. From parents children do receive 
being and life; that good which nature 
inclineth so highly to value and tender, 
as the foundation of all the good, happi- 
ness, and comfort, we are capable of. 

2. They are obliged to their parents 
for the preservation, maintenance, and 
protection of their life: it is a long time 
before we come to be able (such is the 
particular condition of man among all 
living creatures, so ordered on purpose, 
as it were, to beget this obligation and 
endearment) anywise to provide for or to 
defend ourselves; and the doing there- 
of, in that senseless and helpless state, re- 
lies upon the care, pain, and solicitous 
vigilance of our parents ; the which they 
are not only always obliged, but are com- 
monly disposed, with admirable willing- 
ness to spend on their children. 

3. Parents not only thus at first under- 
go such care and trouble to maintain their 
children, but by expensive education (of- 
ten with much inconvenience and incom- 
modity to themselves) they provide means 
for their future support and subsistence 
during life. 

4. Children are so strictly tied to their 
parents, as by their willing concession to 
partake in all the comforts of their state 
and ornaments of their fortune. 

5. The goods acquired by the parents’ 
industry do. usually devolve upon their 
children by inheritance and succession ; 
whence that children live handsomely 
and comfortably is the reward of their 
parents’ merit, comes from the store that 
they have carefully provided and laid up 
for them. 

6. To which we may add, that not 
only the provision for our temporal neces- 
sities and conveniences dependeth upon 
our parents, but the care of our souls, 
and our spiritual welfare, is incumbent 
on them; they are obliged to instruct us 
in the fear of God, and to set us in the 
way toward eternal happiness.’ 

7. We may consider also, that all this 
they do most frankly, and out of pure 


¥ Deut. vi. 7, 20; Eph. vi. 4. 


AN EXPOSITION OF THE DECALOGUE. 


kindness ; without regard to any merit 
antecedent, or benefit consequent to them- 
selves ; as they received nothing to oblige 
and move them to such performances, so 
they can seldom hope for answerable 
returns: it is a!undantsatisfaction to them, 
if they see their children do well; their 
chief delight and contentment is in their 
children’s good absolutely and abstracted- 
ly, without indirect regards to their own 
advantage. 

Upon these, and the like accounts, it 
appeareth, that as parents have the affec- 
tions most resembling those of God to- 
ward us, as they perform toward us the 
actions most like to his, as they are the 
principal instruments of divine provi- 
dence and bounty (by which God’s bles- 
sings are conveyed and conferred upon 
us ;) so they may be deemed in a sort to 
represent God, and, as his most lively 
images, have an especial veneration due 
to them. God himself, to endear and 
render himself amiable, or in the most 
kindly way venerable to us, to engage us 
to a more ready obedience of him, to de- 
clare the nature of our duty toward him, 
assumes the title of Father ;” and all na- 
tions have agreed to style him so: recip- 
rocally also, whereas the duties toward 
other men are termed justice, or charity, 
or courtesy, or liberality, or gratitude, 
those towards parents in every language 
(I suppose) are styled piety, implying 
somewhat divine in the object of those 
duties ;* it is more than injustice to wrong 
a parent; itis more than uncharitable- 
ness to refuse them succour or relief; it 
is more than discourtesy to be unkind to 
them; it is more than sordid avarice to 
be in their need illiberal to them; it is 
rather high impiety to offend in any of 
these kinds. 

He that returns not love in answer to 
their tender affection; that doth not (as 
occasion requires, and his ability permits) 
requite the benefits received from them, 
doth not defer to them an especial rever- 
ence, in regard to that sacred name and 
character they bear, thereby intimates 
that he would in like manner be unjust, 
ungrateful, and disingenuous toward God, 
from whom he hath received the like ben- 
efits; the beginning and continuance of 


* Deut. xxxii. 6. 
* Evoséetv, 1 Tim. v. 4 ; Colere parentes. 


Vor. ΠῚ. 5 


his being; the preservation, maintenance, 
and protection of his life: if he will not 
honour his earthly parents, whom he hath 
seen, how will he reverence his heavenly 
Father, whom he hath not seen? so we 
may, according to St. John, argue. 

I might subjoin, that as justice and in- 
genuity do enforce this duty, so for the 
good of the world there is a necessity 
that it should be observed: if parents 
are not only by natural instincts disposed, 
but by divine command obliged, and by 
human law (the preservation of the world 
so requiring) constrained to undergo such 
hardships for the maintenance and edu- 
cation of their children, it is fit and nec- 
essary they should be supported and en- 
couraged in the bearing them by recipro- 
cal obligations in children to return them 
dutiful respect, observance, and requital ; 
the world could not well subsist without 
children being engaged to these duties: 
there were no reason to exact, there 
were no ground to expect, that parents 
should cheerfully and faithfully discharge 
their part upon other terms. 

To this precept there is added a prom- 
ise (and it is, as St. Paul observeth, the 


first precept that hath a promise formally 


annexed ;” whereby he enforceth his ex- 
hortation to the observance thereof :) 


That thn Dans man be long upon 
the Land which the Lord thy 
God giveth) thee. 


So God expressly promiseth to bless 
dutiful children with a long life in the 
comfortable possession of those good 
things which he should bestow upon 
them ;* this was the most of reward, ex- 
plicitly covenanted to the Jews, in re- 
gard to their obedience; there is also 
implied a commination of a contrary 
curse from God upon the infringers of 
this law, that they should either be im- 
maturely cut off from life (as Abimelech 
and Absalom were upon this score), or 
should draw on a wretched life in banish- 
ment from the contents thereof: by 
which things respectively are intimated 
to us the rewards of piety in this kind, 
or the punishments of impiety in the fu 
ture state, whereof the land here men, 


* ‘Teaviis βιώσεις γηροδοσκῶν τοὺς γονεῖς. 


* Eph. vi. 2. 


7 


34 AN EXPOSITION OF THE DECALOGUE. 


tioned was a shadow or figure: what 
length of days in Canaan was to them, 
that to us is immorial life in heaven; 
what being excluded thence was then, 
that now is everlasting death, or banish- 
ment into the regions of misery. 

I might also note the congruity of the 
reward propounded, that they who are 
grateful to those from whom, in subordi- 
nation to God, they received life, shall 
by God’s dispensation enjoy that life long 
and well; and that they who neglect the 
authors of their life shall soon be depriv- 
ed of it, or of its comforts. But I find 
the same reward assigned to the diligent 
observers of other duties; particularly to 
them who are just in their dealings; to 
them who are charitable to the poor; to 


them who are meek and patient; to them 


who confide in God; and to all good 
men that obey God’s commandments.° 

I shall only add, further, that we may, 
according to analogy and like ground of 
reason, reduce unto this commandment 
the obligation we have to honour all 
those who perform toward us beneficial 
offices like unto those which we receive 
from our parents; those who preserve 
our life by relief, protection, or defence ; 
those who afford us maintenance or edu- 
cation; those who watch over us for the 
good of our body or of our soul; those 
who instruct us, or advise us; such are 
our governors and magistrates, either po- 
litical or ecclesiastical; our benefactors 
and patrons; our schoolmasters and tu- 
tors; our especial faithful friends; and 
the like: but I pass forward. 

In the subsequent precepts are contain- 
ed the prime rulers of justice toward our 
neighbour ; the observation of which is 
not only most equal and reasonable in it- 
self, but necessary for the preservation 
of civil society, and public peace among 
men; for the procurement of our safe 
and pleasant living and conversing in the 
world ; men thereby being secured in the 
quiet enjoyment of God’s gifts and the 
fruits of their industry, and of whatever 
is dear and precious to them: of their 
lives first; then of the comforts of their 
conjugal state; of their possessions; of 
their reputations: the laws respecting 


* Deut. xvi. 20; Psal. xxxvii. 29, 9, 11; 
τον, 12, 18, 16; Prov. viii. 16; Deut. xxvi. 
15. 


these being here disposed in order, ac- 
cording to the value of their respective 
objects, in the nature of things, or in the 
opinion of men, or in regard to the con- 
sequences arising from them. 


Thon shalt not kill. 


(Sixth Commandment.) 


Of all good gifts conferred upon us, 
none (according to the natural and com- 
mon esteem of men) is more precious 
than life itself, the foundation of enjoy- 
ing the rest: God hath therefore reserv- 
ed the disposal of it entirely to himself, 
as his special prerogative; neither he 
that hath it, nor any other person, having 
absolutely any just power or right over 
it: no man can take away any man’s 
life, but by commission or license from 
God, reasonably presumed to be granted 
by him: so may God (the absolute king 
of the world) be supposed to have com- 
mitted to lawful magistrates, as his vice- 
gerents and officers, in his name and be- 
half, upon reasonable cause, for preser- 
vation of public justice, peace, and order, 
in a lawful course of justice, to dispose 
of men’s lives, who have forfeited them 
to the law: (the magistrate, as St. Paul 
saith, bearing not the sword in vain; 
for he is the minister of God, an avenger 
to execute wrath upon him that doeth 
evil.*) He hath not forbidden sovereigns 
(in case of necessity, and when amica- 
ble means will not prevail) to maintain 
the safety or welfare of the societies in- 
trusted to their care, even by armed vi- 
olence, against such as wrongfully in- 
vade them, or anywise harm them, and 
will not otherwise be induced to forbear 
doing so; in which case the resolution of 
such differences (insomuch as they cannot 
be tried at any other bar, or composed by 
other means) is referred to God’s arbitre- 
ment, who is the Lord of Hosts, the sove- 
reign protector of right, and dispenser 
of success; the soldier, in a just cause, 
being then his minister, and carrying a 
tacit commission from him. God also may 
be supposed, together with life, with a nat- 
ural love to it, with means to preserve it, 
to have imparted to every man a right to 
defend his life, with its necessary sup- 


᾿ αὶ Rom. xiii. 4; 1 Pet. ii. 14. 


—e —— 


i 
Y 


AN EXPOSITION OF THE DECALOGUE. 35 


ports, against unjust,extreme, and inevita- 
ble violence upon it or them: the slaugh- 
ter, therefore, which may happen in these 
cases (or in the like, wherein God hath 
plainly by a general order, or by special 
command, or by permission reasonably 
supposed, conferred on any person a 
power over his neighbour’s life, in the 
maintenanc®é of God’s own honour, or in 
subserviency to public good) is not con- 
cerned in the design or meaning of this 


precept: for he that kills another, ina | 


Way not irregular, asa minister of jus- 
tice, or in a lawful war, as a soldier au- 
thorised by a sovereign power here under 
God,or for his own just and necessary de- 
fence, doth not, according to the intent 
of this law, kill ; but rather God himself, 
the Lord of life and death, doth then kill ; 
the authority of killing so being derived 
from him, and his work being done there- 
by: vengeance is his, and he so (by his 
instruments) repays it. But here is for- 
bidden all other voluntary taking away 
our neighbour’s life, when a man acts as 
a private person ; without just and nec- 
essary cause, in any illegal or irregular 
way; upon what motive, principle, or 
end soever (whether it be out of hatred, 
spite, envy, revenge; for our presumed 
safety, or pretended reparation of hon- 
our; for promoting what interest, or pro- 
curing what satisfaction soever to our- 
selves), by what means soever, either by 
direct violence, or by fraudulent contri- 
vance ; In an open or clandestine man- 
ner; immediately by ourselves, or by 
means of others; by advising, encourag- 
ing, anywise becoming instrumental, or 
accessory thereto. 

This is the crime expressly prohibited : 
but a positive duty should also be under- 
stood ; that we are obliged, so far as we 
are able, to preserve our neighbour’s 
life; by relieving him in extreme need, 
by succouring him in extreme danger ; 
by admonishing him of any destructive 
mischief, when he appears tending una- 
wares thereinto; the neglect of which 
things argueth a murderous disposition 
toward our neighbour, is in reasonable 
esteem, and in God’s sight, a killing of 
him; for we mistake, if we think with 
Cain that we are not our brother’s keep- 
ers, or are not bound, when we are able, 
to preserve his life. 

The violation of which commandment 


is certainly the most heinous sin that can 
be committed of all those which are not 
immediately directed against God him- 
self, or the persons which peculiarly re- 
present him ; and a sin which never can 
escape vengeance and due punishment 
from him. It is the greatest wrong to 
God; it is the extremest injury to our 
neighbour ; it is the highest sort of un- 
charitableness ; it isa principal offence 
against public society. 

1. It is an exceeding wrong and af- 
front done unto God; in assuming the 
disposal of his gifts; in dispossessing 
him of his rights, by robbing him of a 
creature, of his child, his servant, his 
subject {one whose life is precious to 
him, and toward whom he beareth a tend- 
er regard;) an usurping ina high way 
his sovereign authority, his throne of 
majesty, his tribunal of justice, his sword 
of vengeance ; to omit the sacrilege, as 
Philo speaks, committed herein by violat- 
ing God’s own image, which every man 
doth bear. 

2. It is also an extreme injury to the 
person, who is thereby deprived of an 
unvaluable good, which can nowise be 
repaired or compensated: he that loses 
his life, doth therewith lose all the good 
he possesseth, or is capable of here, with- 
out any possibility of recovering it again: 
the taking therefore of life can be no 
suitable revenge, no reasonable satisfac- 
tion, for any injury or damage received ; 
it infinitely, in a manner, surpasseth all 
the evil which any man can sustain from 
another in his estate, or fame, or welfare 
of any kind ; for those things have their 
measure, and may be capable of some 
reparation, but this is altogether extreme 
and irreparable ; and therefore doth in- 
clude greatest iniquity: add hereto, that 
not only all temporal good is hereby at 
once ravished from a man, but the soul 
also of the person may incur the great- 
est damage or hazard in respect to its 
future estate by being thus snatched 
away: the slayer not only robbeth his 
brother of his temporal life, but of his 
time of repentance, and opportunity of 
making peace with God. 

3. It is also the highest uncharitable- 
ness to deal thus with our neighbour ; ar- 
guing that nothing of good-will, of pity, 
of humanity toward him is left in us: to 
hate his brother to the death, is the ut- 


ΨΥ; θη ᾽Ἤ ΣωΗςΩ 


36 AN EXPOSITION OF 


most pitch of hatred. If in imitation of 
our Saviour,’ and out of respect to him, 
we ought, as St. John instructeth us, to 
be willing to lay down our lives for our 
brethren; how enormous a crime, how 
opposite to Christian charity is it, to take 
away our brother’s life ! 

4. It is likewise a main offence against 
the public, not only by unlawful bereay- 
ing it of a member and subject, but to 
its prejudice and dishonour (yea, so far 
as lies in us, to its subversion and dissolu- 
tion) assuming to ourselves, pulling away 
from it, its rights and prerogatives of 
judgment. 

Such, briefly, is the direct intent and 
importance of this law :* but our Saviour 
in his comment hereon hath explained 
and extended it further, so as to interdict 
all that any wise approaches in nature, or 
in effect tends unto this heinous evil: he 
means to obstruct all the springs, and 
extirpate all the roots thereof; such as 
are rash, causeless, outrageous, inveterate 
anger,contumelious and despiteful lan- 
guage, reserving grudges or spite in our 
heart, not endeavouring speedily to re- 
concile ourselves to them who have done 
us injury or displeasure ; for these things, 
as they commonly do produce the act of 
murder, so they argue inclinations there- 

o (which, if fear and self-respect did 
not restrain, would produce it), and con- 
sequently in moral account, which regard- 


i i ee ke 
8 i la iii, 


THE DECALOGUE. 


their conjugal estate ; the enjoyment of 
that special affection ‘and friendship, to- 
gether with those instances of benevo- 
lence, which by divine institution and 
mutual contract, ratified by most sacred 
and solemn promises of fidelity, are re- 
served peculiar to that state: which en- 
closures, therefore, of his neighbour, 
whoever shall invade or tréspass upon, 
who shall anywise loose or slacken those 
holy bands, who, shall attempt the affec- 
tion or chastity of his neighbour’s wife, 
doth most grievously offend God, and 
committeth (as Joseph, when he was 
tempted thererto, did call it) @ great evil 
against God, against his neighbour, 
against himself, against the common 
society of men. He violateth an institu- 
tion to which God hath affixed especial 
marks of respect and sanctity ; he wounds 
his neighbour’s honour and interest in 
the most tender part, wherein the content 
of his mind and comfort of his life are 
most deeply concerned. He as much 
(or rather more) dishonoureth and abus- 
eth himself, not only by commiiting a 
fact of so high injustice, but by making 
himself accessory to the basest perfidi- 
ousness that can be. [ Whoso commit- 
teth adultery lacketh understanding: he 
that doth it destroyeth his own soul. A 
wound and dishonour shall he get; and 
his reproach shall not be wiped away. 
For jealousy is the rage of aman: there- 


eth not so much the act as the will, are | fore he will not spare in the day of ven- 


of the same quality therewith ; however 
they arise from the same bitter root of 
great uncharitableness; upon which 
score St. John telleth us, that he that 
hateth his brother is a murderer ;' and 
consequently in effect all malice and spite, 
envy, hatred, malignity, rancour, im- 

moderate and. pertinacious anger and an- 
imosity, are here prohibited. 


Chou shalt not commit Adultery. 


(Seventh Commandment.) 


After life (if after that, for this com- 
mand in the Greek translation of Exodus 
(though not in Deuteronomy), in some 


places of the New Testament, and in D | 


sundry ancient writers, is placed before 
that against murder), nothing commonly 
is more dear to men than the comforts of 


9 Matt.v. 21. Γ1 John iii. 15, 17. 


geance. He will not regard any ran- 
som; neither will he rest content, though 
thou givest many gifts.e| He also of- 
fendeth against the public quiet and wel- 
fare, breeding inextricable confusions and 
implacable dissensions in families; so 
that hardly from any other cause such 
tragical events have issued as from this : 
in fine, this crime is, as Philo calls it, 
στυγητὸν, καὶ θεομίσητον ἀδίκημα, a loath- 
some unrighteousness, most odious to 
God ; and a fire,” as Job representeth it, 
that consumeth to destruction. 

But we must further also consider, that 
acts of this kind contain also in them an- 
other evil: that persons committing them 
do not only so highly wrong their neigh- 
bour, but defile themselves also by the 
foulest turpitude; in which respect the 
prohibition of all unlawful and irregular 


ε Prov. vi. 32-34. » Job xxxi. 12. 


eS le fe 


AN EXPOSITION OF THE DECALOGUE. 


satisfactions to lustful appetite; all com- 
pliance with that great enemy of our 
souls, the flesh; all kinds of impurity 
and lasciviousness, not in act only, but in 
thought, in speech, in gesture, may be 
reduced to this law :' our Lord himself 
doth so interpret it, as to make it include 
a forbidding of all unchaste desires ; and 
Christianity doth in a most strict and 
special manner oblige us to all kinds of 
sobriety and modesty, of chastity and 
purity in body and spirit; enjoining us 
to abstain from ail fleshly lusts, as ene- 
mies to our souls; to mortify our fleshly 
members ; to possess our vessels (or bodies) 
in sanctity and honour; not to have any 
impurity or filthiness so much as named 
among us: nor to suffer ὦ foul word to 
proceed out of our mouth: not to defile 
our bodies, consecrated unto God, and 
made temples of the Holy Spirit: ex- 
cluding persons guilty of such things 
from any title or capacity of entering 
into God’s kingdom :* in fine, represent- 
ing all such practices as most dishonour- 
able to us, most displeasing to God, most 
grievous to God’s holy, Spirit (the foun- 
tain of all virtue and goodness), most 
contrary to the nature and design of our 
religion, and most destructive of our souls. 


Chou shalt not steal. 
(Eighth Commandment.) 


That every man should quietly enjoy 
those supports and those conveniences of 
life, which in any honest manner (by 
God’s bounty immediately dispensing it, 
or by God’s blessing upon his industry) 
he hath acquired the possession of, or 
right unto, as all reason and equity do 
require, so it must be acknowledged ab- 
solutely necessary for the preservation of 
common peace, and the maintenance of 
civil society among men ; to secure which 
purposes, and to encourage honest indus- 
try, this law prohibiteth all invasion or 
usurpation, by any means whatever (ei- 
ther by open violence and extortion, or by 
clandestine fraud and surreption) of our 
neighbour’s proper goods and rights: he 
that in any way, against his neighbour’s 
knowledge or will, getteth into his pow- 


! Matt. v. 14. 

1 1 Pet. ii. 11; Col. iii, 5; 1 Thess. iv. 4; 

: Eph. v.3; iv. 29; 1 Cor. iii. 17; vi. 18, 19. 
Eph. v. 4, dee. 


37 


er, or detaineth therein, what doth in 
equity belong to his neighbour, and which 
he can restore to him, doth transgress 
against the intent of this law ; as we see 
it interpreted in Leviticus, where it is 
thus expressed: Thou shail not defraud 
thy neighbour, not rob him.' Defraud- 
ing by cunning practice is no less forbid- 
den, than robbing by violent force. Any- 
Wise ἀποστερεῖν, (that is, to deprive our 
neighbour of his due ;) γοσφίζεῖν, to pur- 
loin, or (by subtle and sly conveyance) 
to separate any part of our neighbour’s 
substance from him;™" πλεονεκτεῖν, to 
exact or extort anything more than one’s 
due 3" ὑπερδαίνειν ἐν τῷ πράγματι, lo go 
beyond, or overreach our neighbour in 
dealing, to delude and cozen him by false 
speeches or fallacious pretences, are acts, 
in St. Paul’s expression, to be referred 
hither, as so many special acts of theft. 
I cannot stand to reckon up all the 
sorts of unrighteousness included here, 
or reducible to this matter (such as, 
beside downright rapine and cheating, 
are, foul dealing in bargains and con- 
tracts; using false weights and meas- 
ures; withholding the pledge; detain- 
ing the labourer’s wages from him; the 
exercising vexatious, biting, and devour- 
ing usuries ; removing bounds or posses- 
sion; oppressing by undue or rigorous 
exaction ; corrupting justice for reward 
or favour; raising gain by unlawful and 
shameful arts or practices ; consenting or 
sharing with, advising or instigating to 
these, and the like acts,’ these I shall not 
particularly insist upon), but shall only 
say, that God expresseth great indigna- 
tion against, and threateneth most severe- 
ly to punish, all acts of this kind; For all 
(saith he) ‘shat do such things (suchas 
use deceitful measures in trade), and all 
that do unrighteousness, are an abomina- 
tion unto the Lord thy God :® ἔκδικος ὁ 
Θεὸς περὶ πάντων τούτων, God (saith St. 
Paul, speaking against the circumventing 
and defrauding our neighbour) is az 
avenger for all these kinds of things :4 
nor indeed is the gospel more severe in 


! Lev. xix. 13. 
m 1 Cor. vi. 8; Tit. ii. 10. ® 1 Thess iv. 6. 
ὁ Prov. xxii. 18; xx. 143; ix.24; Ezek. 


xxii. 12 ; xviii. 7, 16; Hos, v. 10 ; Amos viii. 
5; Deut. xxv. 13; Lev.xix. 13; Deut. xxiv. 
14; Psal. xv. 4; Isa. i. 23 5 James v. 4. 

P Deut. xv. 16. 4 1 Thess. iv. 6. 


38 AN EXPOSITION OF THE DECALOGUE. 


denunciation of punishment against any 
crime than thts: Know ye not that un- 
just persons (saith St. Paul, meaning this 
sort of unjust persons, so most properly 
and strictly called) shall not inherit the 
kingdom of God :* and κλέπται, theovéx- 
tat, ἅρπαγες, thieves, exactors (or cheat- 
ers), and rapacious persons, make a good 
party in the catalouge of those who shall 
be excluded from eternal bliss. 

I should add the positive duties here to 
be understood, and referred to this mat- 
ter, the which are commended to us in 
scripture: such are, diligence and indus- 
try in our calling, whereby, with God’s 
blessing, we may support ourselves, pre- 
venting the need, and escaping the temp- 
tation of encroachment upon our neigh- 
bour’s property (whereby we may, as St. 
Paul speaketh, have need of nothing, may 
eat our own bread, may even have where- 
with to impart to the needs of others ;) 
contentment in that estate wherein God 
hath placed us, how mean soever ; trust- 
ing in God and relying upon his provi- 
dence ; casting our burden and care upon 
him, who hath promised to sustain us, 
who hath said that he will never leave or 
jorsake us ;* lastly, charitable relief of 
our neighbour in his need; for in such a 
case our neighbour hath a title to the 
goods we possess, derived from the ap- 
pointment and donation of God, who is 
the absolute proprietor of all we have, 
we being only his stewards and dispensers 
thereof, according to the rules he hath 
declared ; so that if we do not according 
to his order, supply our poor neighbour, 
we are in just estimation, we shall in God’s 
judgment appear to be, thieves, both in 
respect to God himself and to our neigh- 
bour ; for that we thereby detain from 
God what by original right is his, and be- 
reave our neighbour of what God hath 
bestowed on him. 


a ee ee ee eee a ee aes SS eee 
- - ᾿ 


Chou shalt not bear false witness 
against thy Neighbour. 
(Ninth Commandment.) 


It is inthe Hebrew, Thou shalt not 
answer (to wit, being examined or ad- 


® 1 Cor. vi. 9. 

6 Eph. iv. 28; 1Thess.iv. 12; 2 Thess. 
vili. 12; Phil.iv. 115 1 Tim. vi. 8; Prov. xxx. 
8; Psal. lv. 23; 1 Pet. v. 7; Heb. xiii. 5. 


jured in judgment) against thy neighbour 
as a false witness ; so that primarily, it 
seems, bearing false testimony against 
our neighbour (especially in matters of 
capital or of high concernment to him) 
is prohibited ; yet that not only this great 
crime, but that all injurious (even extra- 
judicial) prejudicing our  neighbour’s 
reputation, and consequently his safe- 
ty or his welfare in any sort, is for- 
bidden, we may collect from that expli- 
cation of this law, or that parallel law, 
which we have in Leviticus: Thou shalt 
not, it is there said, go up and down as a 
talebearer among thy people; neither 
shalt thou stand against the blood of thy 


neighbour : as talebearer, ">> that is, 


a merchant, or trader in ill reports and 
stories concerning our neighbour, to his 
prejudice ;* defaming him, or detracting 
from him, or breeding in the minds of 
men an ill opinion of him; which vile 
and mischievous practice is otherwhere 
under several names condemned and re- 
proved : such are muttering (The words 
of a mutterer, saith the Wise Man, are 
as wounds, going into the innermost 
parts of the belly,)whispering, ψιθυρισμὸς: 
we have often, in the Son of Sirarch and 
in St. Paul, mentioned with a bad charac- 
ter, or with prohibition and reproof: sup- 
planting (so in the good man’s descrip- 
tion, Psal. xv. it is said, He supplants 
not with his tongue ; so the word signi- 
fies:) detraction, or backbiting, καταλα- 
dia, which is so often in the apostolical 
writings forbidden and _ reprehended : 
slander, or calumny, and sycophantry ; 
that is, oppressing, abusing, or any way 
harming men by false tales, suggestions, 
or pretences:" which sort of practices, 
how base they are in themselves (noth- 
ing being more unworthy of an honest 
and ingenuous mind, nothing more ugly 
to the judgment of them who have any 
sense of goodness;) how contrary they 
are io justice, which doth not permit us 
to wrong our neighbour, as well in his 
credit and good name, as in his other 
goods (for they perhaps may be as much 
valued by him, may really be of as much 


* LXX. οὐ πορεύσῃ δόλῳ. * Levit. xix. 16. 

* Prov. xviii. 8; "5 Sirac. v. 143 xxi. 30 ; 
xXvill. 13 : 2 Cor. xii. 20 «0 Rom.i. 30; Psal. 
xv. 33; 555, 2 Cor. xii. 20; James iv. 11; 
Rom. i. 30; 1 Pet. ii. 1; Luke iii. 14; xix.8; 
Levit. xix. 11; Psal. lxxii. 4; exix. 134. 


ea ae , a =) ptr. aa 
| 


AN EXPOSITION OF THE DECALOGUE. 39 


consequence to him, as any thing that he 
hath ;) which bindeth us to abstain from 
hurting him, as well in word as in deed ; 
how opposite they are to charity, which 
obligeth us to think the best of our neigh- 
bour, and to endeavour that others also 
may do 80 ; to conceal his real faults 
and blemishes; much more not to devise 
and affix false ones to him, not to gather 
and disperse ill reports to his prejudice ; 
of how mischievous consequence also 
they are, breeding ill-will, and sowing 
strife in all societies both public and pri- 
vate (even separating chief friends, as 
the Wise man telleth us), common sense 
and experience do show:” they conse- 
quently must be very odious in the sight 
of God, who loveth the place and wel- 
fare of men; and very offensive to men, 
who do the mischiefs springing from 
them. 

To this law may be reduced our obli- 
gations to be candid in our opinions and 
discourses concerning others (according 
to St. Paul’s excellent description of chari- 
ty ;* to forbear rash and harsh censure, 
as you know our Saviour in his most di- 
vine sermon on the mount chargeth us ; 
to be veracious, sincere, and faithful in 
all our conversation ; which duties are so 
often taught and pressed in both Testa- 
ments: Ye shall not (saith the Law) 
steal, nor deal falsely, nor lie one to 
another ; and, 70 walk uprightly, and 
work righteousness, and speak the truth 
from his heart, are the first lineaments 
in the good man’s character drawn by 
the Psalmist 5 and, These are the things 
ye shall do, saith God in the prophet; 
Speak ye every man the truth to his neigh- 
bour ; execute the judgment of truth and 
peace in your gates: and in the New 
Testament, To lay aside lying, to speak 
the truth every man with his neighbour ; 
to lay aside all malice, all guile, all hy- 
pocrisies, envyings, and backbitings, are 
apostolical commands.” 


* Prov. x. 12; 1 Cor. xiii. 5, 7. 
Ὑ Prov. xvi. 28, * 1 Cor. xiii. 
y Levit. xix. 11; Psal. xv. 2. 

* Zech. viii. 16; Eph. iv. 25; Col. 


c ili. 9 ; 
1 Pet. ii. 1. 


Chou shalt not covet thn Neigh- 
bour’s fjouse; ilou shalt not 
covet thy Neighbours Wife; nor 
his ftlan-servant, nor his Maid 
servant, nor his Ox, nor his 
Ass, nor aun thing that is thn 
Neighbour’s. 


(Tenth Commandment.) 


This law is comprehensive and recapi- 
tulatory, as it were, of the rest concerning 
our neighbour,prescribing universal justice 
toward him (whence St. Mark, it seems, 
meaneth to render it in one word, by μὴ 
ἀποστερήσης, deprive not,* or bereave not 
your neighbour of any thing ;) and this 
not only in outward deed and dealing, but 
in inward thought and desire, the spring 
whence they do issue forth (for, from the 
heart, as our Saviour teacheth, do proceed 
evil thoughts, murders, adulteries, forni- 
cations, thefis, false-witness, blasphe- 
mies ;") we are obliged to be so far from 
depriving our neighbour of any good thing 
belonging to him, that we are not so much 
as to wish or desire it ; not only to abstain 
from injurious action, but to repress covet- 
ous inclinations: wherein is also implied, 
that we should have a delight and com- 
placence in our neighbour’s good ; not 
envying him any enjoyment; being in 
our minds content with the portion God 
pleaseth to vouchsafe us; and entirely 
trusting in him, that he will supply us 
with what is needful or befitting to us, 
without the damage of our neighbour. 
Thus God’s law is, as St. Paul observed, 
spiritual ;° not only restraining exterior 
acts, but regulating our inmost thoughts, 
quelling all inordinate appetites and affec- 
tions of heart within us ; the which may 
be extended so as to respect not only mat- 
ters of justice toward our neighbour, but 
all objects whatever of our practice ; so 
as toimport that which in the Christian 
law is so frequently enjoined us, as the 
life of our religion, circumcising our 
hearts, crucifying the flesh with its pas- 
sions and desires, mortifying our earthly 
members, pulting to death by the Spirit 


* Mark x. 19. 
* Rom. vii. 7, 14. 


> Matt xv. 19. 


40 AN EXPOSITION OF THE DECALOGUE. 


the deeds of the body, putting off the old 
man, which is, corrupted according to the 
deceitful lusts: Οὐκ ἐπιθυμήσεις, Thou 
shalt not unlawfully or irregularly desire, 
doth, according to the spiritua] intent, 
import all this.¢ 

{ have done; and shall only add, that 
the sum and end of these, and all other 
good laws, of all religion, and all our du- 
ty, is (as we often are taught in the New 
Testament) comprised in those two rules, 


¢ Rom. 11. 29; Phil. iii. 3; Col. ii. 11; Gal. 
v.24; Rom. vi.6; Col. iii.5; ii. 11; Eph. 
iv. 22; Rom. viii. 13. 


of loving God with all our heart, and 
loving our neighbour as ourselves ;° se- 
riously and honestly attending unto which, 
we can hardly fail of knowing what in 
any case our duty is: it remains that we 
employ our best care and endeavour on 
the conscientious practice thereof; im- 
ploring therewith the assistance of God’s 
grace, and that good Spirit, which God 
hath most graciously promised to those 
who duly ask it, by which alone we can 
be enabled to keep God’s commandments : 
to him be all glory and praise. Amen. 


oT Ti. 1S. 


THE 


DOCTRINE OF THE SACRAMENTS. 


ir is a peculiar excellency of our religion, 
that it doth not much employ men’s care, 
pains, and time, about matters of cere- 
monial observance ; but doth chiefly (and 
in a manner wholly) exercise them in 
works of substantial duty, agreeable to 
reason, perfective of man’s nature, pro- 
ductive of true glory to God, and solid 
benefit to men.* Its design is not to 
amuse our fancies with empty shows, nor 
to take up our endeavours in fruitless per- 
formances ; but to render us truly good, 
and like unto God, first in interior dispo- 
sition of mind, then in exterior practice ; 
full of hearty love and reverence to God, 
of tender charity and good-will toward 
men; of moderation and purity in the 
enjoyment of these things; of all true 
piety and virtue; whereby we may be- 
come qualified for that life of bliss which 
it tendereth and promiseth ; for conversa- 
tion in that holy society above, to which 
it designeth and calleth us. Yet because 
fancy is naturally a medium, and an ef- 
fectual instrument of action, and because 
sensible objects are apt strongly to affect 
our minds,* it hath pleased the divine 
Wisdom to apply them, in fit measure, 
and to sanctify them to those good pur- 
poses, by appointing some few solemn 
and significant rites to be observed by us, 
being in their own nature proper and use- 
ful, and by God designed to declare his 
mind and gracious intents to us; to con- 
sign and convey his grace into our souls, 
to confirm our faith in him, to raise our 


* It hath, especially upon vulgar and weaker 
minds, a strong efficacy. 
5 Cypr. Ep. 76. 


Vor. ΤΠ. β 


devotion toward him, to quicken our res- 
olutions of obeying his will; to enable 
and excite us to the practice of those 
great duties, which he requireth of us: 
Our Lord Jesus Christ (saith St. Austin) 
hath subjected us to his gentle yoke and 
light burden; whence, with sacraments 
most few in number, most easy for obser- 
vance, most excellent in signification, he 
bound together the society of new people: 
and, The mercy of God (saith he again) 
would have religion free, by the celebra- 
tion of a most few and most clear sacra- 
ments.* 

Of these there appear two (and St. 
Austin, in the place cited, could instance 
in no more) of general and principal use, 
instituted by our Lord himself; which, 
because they represent to us somewhat 
not subject to sense, and have a secret 
influence upon us; because what is in- 
tended by them is not immediately dis- 
cernible by what is done, without some 
explication (their significancy being not 
wholly grounded in nature, but deptnding 
upon arbitrary institution, as that of words, 
which is of kin tothem ; whence St. Aus- 
tin calls a sacrament, Verdum visibile), 
have usually been called mysteries (that 


* Dominus noster leni jugo suo nos subdidit, 
et sarcine levi; unde sacramenus numero 
paucissimis, observatione facillimis, significa- 
tione prestantissimis societatem novi populi 
colligavit; sicut est baptismus Trinitatis nomi- 
ne consecratus, communicatio corporis et san- 
guinis ipsius ; et si quid aliud in seripturia ca- 
nonicis commendatur, &c.— Ep. 118. Reli- 
gionem paucissimis et manifestissimis celebra- 
lionum sacramentis misericordia Dei liberam 
esse voluit,—Jd. Ep. 119. 


4 


ee rs, 
i, 
‘ “ 
! 


42 THE DOCTRINE OF THE SACRAMENTS. 


is, actions of a close and occult impor- 
tance, of deeper meaning and design than 
is obvious to ordinary perception ;) and 
thence are also called sacraments, for no 
other reason, I conceive, than because 
the ancientest translators of the Bible in- 
to Latin did usually render the word 
μυσιήριον by the word sacramentum ; 
whence every thing containing under it 
somewhat of abstruse meaning, is by an- 
cient writers termed a sacrament. (So 
Tertullian calls all Christianity the sacra- 
ment of Christian religion ; and Elisha’s 
axe he calls the sacrament of wood; and 
St. Austin speaks of the sacrament of 
bread, of fish, of numbers, of the rock, 
&c.* In short, he says of all signs, that 
when they belong to divine things they 
are called sacraments :+ which shows to 
how small purpose the disputes are, yea, 
on what small grounds the decrees are, 
concerning the number, general nature, 
and efficacy of sacraments: for where a 
name or form of asacrament is of so 
large, ambiguous, and indeterminate sig- 
nification, there can be nothing but con- 
fusion in the disputes about it.) But those 
which chiefly at least, and in way of em- 
inency, have obtained this name, are those 
two instituted by our Lord, Baptism and 
the Lord’s Supper; of which I shall in 
order discourse ; and so of each, as very 
briefly to consider the occasion of their 
institution ; the actions enjoined in them ; 
the nature of them, or wherein their mys- 
tery doth consist ; the ends for which they 
were intended ; and the effects they pro- 
duce; together with the dispositions and 
duties (antecedent, concomitant, and con- 
sequent) required of us in the use and 
practice of them. And first, 


OF BAPTISM.t 


THERE were, as the Apostle to the He- 
brews telleth us, in sacred use among the 
Jews, διάφοροι βαπτισμοὶ, several kinds of 
baptisms.” ‘The learned in their laws 


* Exod. xii. 26.—Sacramenti natura diserte 
et plane exprimitur. 

+ Nimis autem Jongum est convenienter 
disputare de varietate signorum, que, cum ad 
res divinas pertinent, Sacramenta appellantur. 
—Aug. Ep. 5. 

In cunctis Christi actionibus sacramentorum 
mysteria corruscarunt.—Leo. i. Ep, 4. 

$ Βαπτισμῶν διδαχή.---Ἐ 60. vi. 2. 

* Heb. ix. 10; Seld. De Synedriis. 


and customs teach, that they never did 
receive any person into their covenant, 
whether that which was more strict (to 
which natural Jews and proselytes of 
righteousness were tied), or that which 
was more lax, with which strangers and 
proselytes of the gate did comply, with- 
out a baptism. And that priests and Le- 
vites entering into their office were to be 
sanctified by washing with water, we see 
plainly prescribed in their Law ;° like- 
wise that all persons who had contracted 
any kind of defilement were purified by 
the like ceremony, particularly children 
new born, is expressed there.* Moreover, 
that it was in use for persons, who were 
conscious to themselves of having trans- 
gressed God’s law, being in God’s name 
invited by some person of eminent au- 
thority (a prophet, or like a prophet, one 
commissionated by God) unto repentance 
and amendment of life, to be washed by 
him, in testimony of their steadfast pur- 
pose to amend, and in hope to obtain par- 
don from God of their past offences, and 
to be reinstated in his favour, appears 
probable by St. John the Baptist’s under- 
taking, and the success thereof. For if 
the manner of his proceeding had been 
altogether unusual and unknown, somany, 
it seems, would not so readily (without 
any stir or obstacle) have complied there- 
with; especially among the Scribes and 
Pharisees, those zealous adherents to tra- 
ditionary practice, who, to maintain their 
credit and interest with the people, were 
so averse from all appearance of novelty. 
This practice, than, of washing, in so 
many cases, and to so many purposes, 
customary among God's people, to signi- 
fy men’s entering into a new state ,or 
course of life, being withal most apt and 
proper for his design, our blessed Saviour, 
who never favoured needless innovations, 
was pleased to assume and impose upon 
the disciples and followers of his religion, 
accommodating it.to those holy purposes, 
which we shall now endeavour to declare. 

What the action itself enjoined is what 
the manner and form thereof, is apparent 
by the words of our Lord’s institution : 
Going forth therefore (saith he) teach 
(or disciple) all nations, baptizing them 


© Exod. xxix. 4; Numb. viii. 6. 

“ Levit. xv. 8, 16, 18,27; xxii.6; Numb. 
xix. 7, ὅσο. ; -Ezek. Xvi. 4. © 

* John i. 25, 33. 


᾿ 


THE DOCTRINE OF THE SACRAMENTS. 43 


in the name of the Father, and of the 
Son, and of the Holy Ghost; teaching 
them to observe all things which I have 
commanded you.' 

The action is baptizing, or immersing 
in water; the object thereof, those per- 
sons of any nation whom his ministers 
can by their instruction and persuasion 
render disciples ; that is, such as do sin- 
cerely believe'the truth of his doctrine, and 
seriously resolve to obey his command- 
ments. It is performed in the name; that 
is, it is ministered by the authority, and 
bears special relation unto the Persons of 
the blessed Trinity as the chief objects of 
the faith professed, and the sole objects 
of the obedience undertaken therein ; as 
exhibiting gracious favours unto the per- 
son baptized, and as receiving special ob- 
ligations from him. 

Such is the action itself declared to be ; 
the mystery thereof consists in its being 
a notable sign to represent, and an au- 
thentic seal to ratify, the collation then 
made of certain great benefits to us; and 
our undertaking correspondent duties 
toward God. 

The benefits which God then signifies, 
and (upon due terms) engageth to confer 
on us, are these: 

1. The purgation or absolution of us 
from the guilt of past offences, by a free 
and full remission of them (the which 
washing by water, cleansing from all 
stains, doth most appositely represent ;) 


and consequently God’s being reconciled. 


unto us, his receiving us into a state of 
grace and favour, his freely justifying us 
(that is, looking upon us, or treating us 
as just and innocent persons, although be- 
fore we stood guilty of heinous sins, and 
thereupon liable to grievous punishments), 
that these benefits are conferred in bap- 
tism, many places of scripture plainly 
show; [and the primitive church, with 
most firm and unanimous consent, did 
believe.}| And now (saith Ananias to 
St. Paul), why dost thou tarry? Arise 
and be baptized, and wash away thy 
sins: and, Repent saith St. Peter, preach- 
ing to the Jews), and let every one of you 
be baptized for the remission of sins “5 
and Christ (saith St. Paul again to the 


f Matt. xxviii. 19; Mark xvi 15, 
& Vide Just. Apol. 2; Tertul. de Bapt. &c.3 
Acts xxii. 16; ii. 38; Eph. v. 26, 


- 


Kphesians) loved his church, and deliver- 
ed himself for it, that he might sanctify 
it, purging it by the washing of water, ἐν 
ῥήματι (that is, he effectually in baptism 
consigned to the members of his church, 
that mercy and remission of sins which 
he purchased and merited by his passion :) 
and again, Such (saith he to the Corin- 
thians) were some of you (that is, ye were 
persons guilty of heinous sins ;) but ye 
have been washed, ye have been sanctified, 
ye have been justified in the name of our 
Lord, and by the Spirit of our God: 
where having been washed in Christ’s 
name doth (in congruity with what is said 
in other places) denote baptism in his 
name ;" being sanctified and justified do 
express the first benefits accompanying 
that baptism. And indeed, wherever a 
general remission of sins, ora full sancti- 
fication, or consecration, and justification 
of men’s persons in God’s sight, are men- 
tioned ; that remission of sins, that separa- 
tion, or dedication unto God’s service ; 
that reception into grace, which are con- 
signed in baptism, are (I conceived) un- 
derstood ; there being no other season or 
occasion, wherein ordinarily and visibly 
God doth exhibit those benefits. 

It may be demanded, How children, by 
reason of their innocent age, are capable 
of these benefits ;* how they can be par- 
doned, who never had offended ; how 
they can be justified, who never were 
capable of being unjust ὃ I briefly answer, 
that because they come from that race, 
which by sin had forfeited God’s favour, 
and had alienated itself from him; be- 
cause also they have in them those seeds 
of pravity, from which afterward certain- 
ly, life continuing (without God’s restrain- 
ing grace), will sprout forth innumerable 
evil actions; therefore that God, over- 
looking all the defects of their nature, 
both relative and absolute, or personal, 
doth assume them into his special favour, 
is no small benefit tg them, answerable 
to the remission of actual sin, and restitu- 
tion from the state consequent thereon in 
others.t 

2. In baptism, the gift of God’s holy 
Spirit is conferred, qualifying us for the 


* Quid festinat innocens ewtas ad remissio- 
nem peccatorum ?— Tertud. 

+ ——impletur apud nos Spiritu Sancto pu- 
erorum innocens ewtas, &c.—Cypr. Bpist. 10. 

5 1 Cor, vi. 11. 


ε νος δον. il 
. 
‘ 


44 THE DOCTRINE OF THE SACRAMENTS. 


state into which we then come, and en- 
abling us to preform the duties we then 
undertake, which otherwise we should be 
unable to perform; for purification of 
our hearts from vicious inclinations and de- 
sires; for begetting holy dispositions and 
affections in our souls; for to guide and 
instruct us, to sustain and strengthen us, 
to encourage and comfort us in all the 
course of Christian piety: the which ef- 
fects are well also figured by water, 
which purifieth things both from inherent 
and adherent filth. That this benefit is 
annexed to baptism, the scripture also 
teacheth us: Be baptized (saith St. Peter) 
in the name of Christ to the remission of 
sins, and ye shall receive the gift of the 
Holy Ghost : εἰς ἕν πνεῦμα ἐποτίσθημεν, 
We being baptized in one body, are made 
to drink of one Spirit (saith St. Paul :)) 
and with the laver of regeneration St. 
Paul again enjoined the renovation of the 
Holy Ghost : aud it is represented as an 
advantage of our Savour’s baptism above 
that of John, that our Lord not only 
baptized with water to repentance, but 
with the Holy Ghost, and fire.* 

Some preventing operations of the Holy 
Ghost (whereby God freely draweth men 
to Christianity, persuading their minds to 
assent thereto, inspiring their hearts with 
resolutions to comply with it) do precede 
baptism ; but a more full communication 
thereof (due by compact, assured by 
promise), for the confirming and main- 
taining us in the firm belief and constant 
practice of Christianity, is consequent 
thereon: After ye had believed, ye were 
sealed by the Holy Spirit of promise, 
saith St. Paul.* ‘To signify which benefit 
then conferred, the ancient Christians did 
to baptism annex the chrism, or holy 
unction, signifying the collation of that 
healing and cheering Spirit to the baptiz- 
ed person ; that which St. Paul may seem 
to respect, when he saith, He that es- 
tablisheth (or confirmeth) ws with you 
into Christ, and who hath anointed us, is 
God ; who also hath sealed us, and hath 
given us the earnest of the Spirit in our 
hearts.' 

3. With those gifts is connected the 
benefit of regeneration, implying our en- 


* Aovrody παλιγγενεσίας, ἀνακαίνωσις πνεύματος 
dytov,—Tit. ill. δὲ Matt. iii. 11. 

+ Acts ii. 38. 1.}-Cor.. xii. 18, 

« Eph. i. 14. Σ Cor. i. 21. 


trance ‘into a new state and course of 
life ; being endowed with new faculties, 
dispositions, and capacities of souls ; be- 
coming new creatures and new men, as 
it were, renewed after the likeness of 
God in righteousness and true holiness ;™ 
our being sanctified in our hearts and 
lives, being mortified to fleshly lusts and 
worldly affections, being quickened to a 
spiritual life and heavenly conversation : 
iy short, becoming, in relation and in dis- 
position of mind, the ‘children of God. 
This the matter and the action of baptism 
do set out: for as children new born (for 
cleansing them from impurities adherent 
from the womb), both among the Jews 
and other people, were wont to be wash- 
ed ;* so are we in baptism, signifying our 
purification from natural and worldly de- 
filements: the mersion also in water, 
and the emersion thence, doth figure our 
death to the former, and reviving toa 
new life. Whence baptism is by St. Paul 
called the laver of regeneration ; and our 
Lord saith, that ἐγ a man be not born again 
of water and the Spirit, he cannot enter 
into the kingdom of God ;" that is, every 
one becoming aChristian is by baptism 
regenerated, or put into a new state of 
life, getteth new dispositions of soul, and 
new relations to God: Ye are all (saith 
St. Paul) the children of God by faith 
in Christ Jesus ;° that is, by embracing 
his doctrine, and submitting to his law 
professedly in baptism: and, We (saith 
st. Paul again) are buried with Christ 
through baptism unto death; that as 
Christ was raised from the dead by the 
glory of the Father, so also we should 
walk in newness of life.” 

4. With these benefits is conjoined that 
of being inserted into God’s church, his 
family, the number of his chosen people, 
the mystical body of Christ, whereby we 
become entitled to the privileges and im- 
munities of that heavenly corporation. 
We (saith St. Paul) Aare been all Laptiz- 
ed in one Spirit into one body, the mysti- 
cal body of Christ :* and, So many of you 
(saith he again) as have been baptized 


* Ezek. xvi. 4.--βούσασα καὶ ἐμπλήσασα ya- 
Naxrt.—Theocr, 

™ Eph. il. 22, 23, 243; Col. iii, 
i, ae 

o Tit. δὴ John 5: 

P Rom. vi. 4; Col. ii. 12. 

* 1 Cor. xii. 13. 


10; 2 Cor. 
9 Gal. iii. 26. 


THE DOCTRINE OF THE SACRAMENTS. 45 


into Christ (into Christ mystical, or the 
church) have put on Christ ; and ye are 
(adds he) all one in Christ Jesus." As 
proselytes among the Jews by baptism 
were admitted unto the communion and 
privileges of the Jewish, so thereby are 
we received into the like communion and 
privileges of the Christian, far more ex- 
cellent, society. 

5. In consequence of these things, 
there is with baptism conferred a capaci- 
ty of, a title unto, an assurance (under 
condition of persevering in faith and 
obedience to our Lord) of, eternal life 
and salvation. We are therein, in St. 
Peter’s words, regenerated unto a lively 
hope of an incorruptible inheritance, by 
that resurrection of Christ,» which is 
represented to us in this action; and so 
therein applied, as to beget in us a title 
and a hope to rise again in like manner 
to a blissful life; whence we are said 
therein to rise with him ; Being (saith St. 
Paul) buried with him in baptism, where- 
in also we were raised again :‘ whence by 
the two great apostles baptism is said to 
save us: Baplism (saith St. Peter, the an- 
titype of the delivery in the flood) doth 
save us ;“ that is, admitteth us into the ark, 
putteth us into the sure way of salvation : 
and, God (saith St. Paul) according to his 
mercy saved us, by the laver of regener- 
ation» and, He that shall believe, and 
shall be baptized, shail be saved, is our 
Saviour’s own word and promise :” shal/ 
be saved ; that is, shall be put into a state 
and way of salvation; continuing in 
which state, proceeding in which way, he 
assuredly shall be saved: for faith there 
denoteth perseverance in faith, and bap- 
tism implieth performance of the condi- 
tion therein undertaken; which next is 
to be considered. 

For as this holy rite signifieth and seal- 
eth God’s collation of so many great ben- 
efits on us; so it also implieth, and, on 
our part, ratifieth our obligation, then in 
an especial manner commencing, to sev- 
eral most important duties toward him. 
It implieth, that we are in mind fully per- 
suaded concerning the truth of that doc- 
trine which God the Father revealed by 
his blessed Son, and confirmed by the 


P Gal. iii. 27. 
* 2 Pet, i. 9. ' Col. ii. 12. 
5.1 Pet. iii, 21. τ Tit. iii, 5. 


» Mark xvi. 16. 


miraculous operation of the Holy Ghost; 
we therein profess our humble and thank- 
ful embracing the overtures of mercy 
and grace purchased for us by our Sav- 
iour’s meritorious undertaking and per- 
formances, the which are then exhibited 
and tendered to us; we therein declare 
our hearty resolution to forsake all wick- 
ed courses of life, repugnant to the doc- 
trine and law of Christ; fully to conform 
our lives to his will, living thereafter in 
all piety, righteousness, and sobriety, as 
loyal subjects, faithful servants, and du- 
tiful children to God: in brief, we there- 
in are bound, renouncing all erroneous 
principles, all vicious inclinations, and all 
other engagements whatever, entirely to 
devote ourselves to the faith and obedi- 
ence of God the Father, our glorious and 
good Maker; of God the Son, our gra- 
cious Redeemer ; of God the Holy Ghost, 
our blessed Guide, Assistant, Advocate, 
and Comforter: these are the duties an- 
tecedent unto, and concomitant of, our 
baptism (immediately and formally re- 
quired of those who are capable of per- 
forming them, mediately and virtually of 
them who are not), the which are signi- 
fied by our being baptized in the name 
of the holy Trinity. 

These duties the scripture commonly 
expresseth by the word, faz/h and repen- 
tance ; sometimes singly, sometimes con- 
junctly: Jf (said Philip to the eunuch) 
thou believest with thy heart, it is lawful 
(for thee to be baptized ;*) faith was an 
indispensable condition prerequisite there- 
to: and, Repent (saith St. Peter), and let 
every one of you be baptized ;’ repen- 
tance also was necessary to precede it: 
indeed both these (as they are meant in 
this case) do in effect signify the same ; 
each importeth a being renewed in mind, 
in judgment, in will, in affection ; a seri- 
ous embracing of Christ’s doctrine, and 
a stedfast resolution to adhere thereto in 
practice. Hence are those effects or con- 
sequences attributed to faith, justifying 
us, reconciling and bringing us near to 
God, saving us; because it is the neces- 
sary condition required by God, and by 
him accepted, that we may be capable 
of those benefits conferred in baptism ; 
the same being also referred to that re- 
pentance, or change of mind, which 


* Acts viii. 37. Υ Acts ii. 38. 


ms ae | eee eee Se ee ee — as) — rer 


46 THE DOCTRINE OF THE SACRAMENTS. 


must accompany our entrance into Chris- 
tianity ; that good conscience with which 
we stipulate a perpetual devotion and obe- 
dience to God ;* the which therefore doth, 
as St. Peter telleth us, save us; it con- 
tributing to our salvation, as a duty nec- 
essarily required in order thereto. This 
is that death to sin, and resurrection to 
righteousness, that being buried with 
Christ, and rising again with him, so as 
to walk in newness of. life, which the 
baptismal action signifies, and which we 
then really undertake to perform. 

And as such are the duties preceding 
or accompanying baptism ; so, making 
good the engagements they contain, con- 
stantly persisting in them, maintaining 
and improving them, are duties necessari- 
ly consequent thereupon: Having (saith 
the apostle) had our bodies washed with 
pure water, let us hold fast the profession 
of our faith without wavering.» We 
should indeed continually remember, fre- 
quently and seriously consider, what in 
so solemn a manner we (upon so valuable 
considerations) did then undertake, prom- 
ise, and vow to God, diligently striving 


to perform it; for violating our part of 


the covenant and stipulation then made, 
by apostacy in profession or practice from 
God and goodness, we certainly must 
forfeit those inestimable benefits which 
God otherwise hath tied himself to be- 
stow ; the pardon of our sins, the favour 
of God, the being members of Christ, 
the grace, guidance, assistance, and com- 
fort of the Holy Spirit; the right unto, 
and hope of, salvation. We so doing, 
shall not only simply disobey and offend 
God, but add the highest breach of fideli- 
ty to our disobedience, together with the 
most heinous ingratitude, abusing the 
greatest grace that could be vouchsafed 
us: If we wilfully sin after we have 
taken the acknowledgment of the truth 
(saith the apostle, meaning that solemn 
profession of our faith in baptism), we 
trample under foot the Son of God, we 
profane the blood of the covenant, we 


* Acts xxvi. 14; v.31; xx. 21; xxvi. 20; 
iii. 19; xvii. 30; Rom. v.1,2; iii. 25; 11. 4; 
Gal. ii. 16; iii. 8; Heb. x. 39; Eph. ii. 8; iii. 
12; 2 Thess. ii. 13; 2 Tim. ii. 25; 2 Pet. iii. 
9; Matt. ix. 13. 

Δ Luke xxiv. 47; Markii.17; 1 Pet. iii. 
21; Rom. vi. 3, 4, &c. 

b’ Heb. x. 23 ; 2 Pet. iii. 17. 


do despite unto the Spirit of grace ;° 
and incurring so deep guilt, we must 
expect suitable punishment. But I pro- 
ceed to the other sacrament, 


THE EUCHARIST. 


Amone the wonderful works of power 
and grace performed by God Almighty 
in favour of the children of Israel, and 
in order to their delivery from the Egyp- 
tian slavery,a most signal one was the 
smiting the firstborn in every house of 
the Egyptians, and passing over the 
houses of the children of Israel ;* where- 
in God declared his just wrath against 
their cruel oppressors, depriving them in 
a sudden and dreadful manner of what 
was nearest and dearest to them; and 
his gracious mercy toward them, in pre- 
serving what was alike dear to them from 
so wofula calamity ; thus (as the text 
expresseth it) putting a difference be- 
tween the Egyptians and the children of 
Israel. Now, that the memory of so re- 
markable a mercy might be preserved, 
that their affections might be raised toa 
strong sense of God’s goodness, and their 
faith in him confirmed, so as in the like 
need to hope for the same favourable 
help and protection, by the consideration 
of so notable an experiment, it pleased 
God to appoint a sacrament, or mysteri- 
ous rite, to be annually celebrated, re- 
presenting and recalling to mind that act 
of God, wherein his special kindness 
was so eminently demonstrated toward 
his people: the same also (as did other 
rites and sacrifices instituted by God 
among that people) looking directly for- 
ward upon that other great delivery from 
sin and hell, which God in mercy design- 
ed toward mankind, to be achieved by 
our Saviour; prefiguring, that the souls 
of them who should be willing to for- 
sake the spiritual bondage of sin, should 
be saved from the ruin coming upon 
them who would abide therein; God 
regarding the blood of our Saviour (that 
immaculate Lamb, sacrificed for them) 
sprinkled upon the doors of their houses ; 
that is, by hearty faith and repentance, 
applied to their consciences. The 
occasion of celebrating which holy rite, 


© Heb. x. 26, 29. a Cypr. Ep. 63. 
9 Exod. xii. 23; Heb. x. 223 1 Pet. 1. 2. 


᾽ 


KS 7 


EE φι ,ϑϑΆρΘὅθςς-οοἨἸ,τὲ.οτὌη-οιχ| τ ο ῦττὔὕὖῷὦὉὖ0}«ᾳὋ5Σ2Ξὄἅ»ὦὥὕὅὔὄδΔδ2οὖἰὔὦἅορὸῦτὸὺ,γοσ“ το —_ 
— ν 


THE DOCTRINE OF 


our Saviour we see did improve to the 
institution of this sacrament, most agree- 
ing therewith in design, as representative 
and commemorative of the greatest bless- 
ing and mercy that we are capable of 
having vouchsafed to us; some part of 
that ancient rite or sacrifice (which was 
most suitable to the special purposes of 
this institution, and most conformable 
to the general constitution of the Chris- 
tian religion, whereby all bloody sacri- 
fices are abolished) being retained in 
this. 

The action itself (or rather the whole 
rite, consisting of divers actions) we see 
plainly described in the Gospels, and in 
the First Epistle of St. Paul to the Co- 
rinthians, distinguishable into these chief 
parts: 1. The benediction and con- 
secration (by prayer and thanksgiving) 
of bread and wine. 2. The breaking 
of bread, and handlingthe cup. 3. The 
delivery and distribution of them to the 
persons present. 4. The declaration 
accompanying that delivery, that those 
symbolical things and actions did repre- 
sent our Saviour’s body given and broken, 
our Saviour’s blood shed and poured out 
for us, in sanction of the new covenant. 
5. The actual partaking of those sym- 
bols, by eating the bread and drinking 
the wine, done by all present.’ These 
things we find done at the first institu- 
tion and exemplary practice of this holy 
ceremony ; the which our Saviour oblig- 
ed us to imitate, saying, Do this in re- 
membrance of me. ‘There followeth in 
St. Matthew and St. Mark, presently 
after the narration concerning these par- 
ticulars,—Kel ὑμνήσαντες, And having 
sung a hymn, they went to the mount of 
Olives ;* which action was indeed in 
itself proper to conclude the practice of 
this holy rite; yet what reference it 
hath thereto, cannot thence be determin- 
ed: however, with these the church 
hath always joined several acts of devo- 
tion (confessions, prayers, praises, thanks- 
givings, intercessions, vows) suitable to 
the nature and design of the sacrament, 
apt to glonfy God, and edify the faithful 
in the celebration thereof. 

Such is the practice itself instituted 


f | Tim. iv. 5 ; Luke xxii. 19, 20, εὐχαριστή- 
cas.—1 Cor. xi. 24, 95, &e\ace.—Luke xxi. 17, 
dtapepioars.—Mark xiv. 22, 23, 24, ἔπιον ἅπαντες. 

= Matt. xxvi.30; Mark xiv. 26. 


THE SACRAMENTS. 47 


and enjoined by our Saviour; the mys- 
terious importance thereof, as we find it 
explained in holy scripture (the only 
solid and sure ground upon which we 
can build the explication of supernatural 
mysteries), consisteth chiefly in these 
particulars : 

1. It was intended for a commemora- 
tive representation of our Saviour’s pas- 
sion for us; fit to mind us of it, to move 
us to consider it, to beget affections in 
us suitable to the memory and considera- 
tion thereof: J otro ποιεῖτε εἰς τὴν ἐμὴν 
dvaurvyow Do this (saith our Lord) 
for my remembrance, or in commemora- 
tion of me;° that is, so as thereby to 
have raised in youa reflection of mind 
and heart upon those grievous pains 
which I shall have endured for your 
sake, to procure for you a remission of 
sins and reconciliation to God: and, So 
often (saith St. Paul) as ye eat this bread, 
and drink this cup, καταγγέλλετε, ye tell 
forth (or significantly express) the death 
of our Lord till he come, or during his 
absence from us.‘ The suffering of our 
Saviour (the most wonderful act of good- 
ness and charity that ever was perform- 
ed in the world, which produced effects 
of highest consequence to our benefit, 
the consideration whereof is apt to work 
the best dispositions of piety in us) should 
very frequently be present to our thoughts 
and affections;. and that it may be so 
with advantage, such a solemn and sen- 
sible representation thereof is very con- 
ducible ; wherein we behold him crucifi- 
ed, as it were in effigie, his body broken, 
his blood poured out for us; it being, in 
a sort, a putting us into the circumstances 
of those who did behold our Saviour for 
us hanging upon the cross. Our Lord 
being absent in body from us (sitting in 
heaven at God’s right hand), to supply 
that absence, that we should not be apt 
to forget him, and thereby become whol- 
ly estranged from him, is pleased to or- 
der this occasion of being present, and 
conversing with us, insuch a manner, as 
may retain in our memories his gracious 
performances for vs; may impress in 
our hearts a kindly sense of them; may 
raise us up in mind and affection to him. 

2. The benefits consequent upon our 


δ Luke xxii. 19; 1 Cor. xi. 25. 
ν΄ 1 Cor. xi. 26. 


ee ee ee a ΤῊ ΟΣ ΜΝ νλνν.».... 


‘ 


48 THE DOCTRINE OF THE SACRAMENTS. 


ἣν 


Saviour’s passion, rightly apprehended, |could not more fitly be set out, than by 


heartily believed, seriously considered by 
us, are hereby livelily represented, and ef- 
fectually conveyed, to the sustenance and 
nourishment of our spiritual life, to the 
refreshment and comfort of our souls. It 
is a holy feast, a spiritual repast, a divine 
entertainment, to which God in kindness 
invites us; to which, if we come with 
well-disposed minds, he there feeds us 
with most holy and delicious viands, with 
heavenly manna, with most reviving and 
cherishing liquor. Bread is the staff of 
life, the most common, most necessary, 
and most wholesome and most savoury 
meat; wine is the most pleasant and 
wholesome also, the most sprightly and 
cordial drink: by them, therefore, our 
Lord chose to represent that body and 
blood, by the obligation of which a ca- 
pacity of life and health was procured to 
mankind; the taking in which by right 
apprehension, tasting it by hearty faith, 
digesting it by careful attention and med- 
itation, converting it into our substance 
by devout, grateful, and holy affections, 
joined with serious and steady resolutions 
of living answerable thereto, will cer- 
tainly support and maintain our spiritual 
life in a vigorous health and happy 
growth of grace; refreshing our hearts 
with comfortand satisfaction unspeakable: 
He that doeth thus, eats our Saviour’s 
flesh, and drinks his blood (that is, who, 
our Saviour interpreteth it, doth delieve 
in him ;' that belief importing all other 
acts of mind and will connected with 
right persuasions concerning hiin), hath 
eternal life, and shall lire for ever, as 
himself declares and promises: which 
benefits, therefore, in the due perform- 
ance of his holy duty are conveyed unto 
us. 

3. This sacrament declares that union 
which good Christians partaking thereof 
have with Christ; their mystical inser- 
tion into him, by a close dependence up- 
on him for spiritual life, mercy, grace, 
and salvation ;* a constant adherence to 
him, by faith and obedience ; a near con- 
formity to him in mind and affection ; an 
inseparable conjunction with him, by the 
strictest bands of fidelity, and by the 
most endearing relations: which things 


1 John. vi. 51, 47; v. 36. 
κ John xv. 4. 


the partaking our best and most necessa- 
ry food; which being taken in, soon be- 
comes united to us, assimilated and con- 
verted into our substance; thereby re- 
newing our strength, and repairing the 
decays of our nature: wherefore, He 
(saith our Saviour) that eateth my flesh, 
and drinketh my blood, abideth in me, 
and I in him;' and, The cup of blessing 
(saith St. Paul) whzch we bless, is it not 
the communion of the blood of Christ ? 
the bread which we break, is it not the 
communion of the body of Christ 2 
We in the outward action partake of the 
symbols representing our Saviour’s body 
and blood; we in the spiritual intention 
communicate of his very person, being 
(according to the manner insinuated) inti- 
mately united to him. 

4. By this sacrament consequently is 
signified and sealed that union which is 
among our Saviour’s true disciples com- 
municating therein; their being together 
united in consent of mind and unity of 
faith ; in mutual good-will and affection ; 
in hope, and tendency to the same bless- 
ed end, in spiritual brotherhood and soci- 
ety; especially upon account of their 
communion with Christ, which most 
closely ties them one to another; they 
partaking of this one individual food, be- 
come translated, as it were, into one 
body and substance: Seeing (saith St. 
Paul) We being many, are one bread, 
one body; for ali of us do partake of 
one bread.” 

In the representing; producing, and 
promoting these things, we are taught the 
mystery of this sacrament doth consist ; it 
was designed, as a proper and efficacious 
instrument, to raise in us pious affections 
toward our good God and gracious Re- 
deemer ; to dispose us to all holy prac- 
tice; to confirm our faith, to nourish our 
hope, to quicken our resolutions of walk- 
ing carefully in the ways of duty; to 
unite us more fastly to our Saviour, and 


‘to combine us in charity one toward 


another; the accomplishing of which in- 
tents thereof doth suppose our faithful 
and diligent concurrence in the use there- 
of: whence arise many duties incumbent 


! John vi. 56. m | Cor. x. 16. 
n Vide Cypr. Ep. Lxiii. p. 146; Ixvil. p. 208; 
1 Cor. x. 17. ; 


_= υἧυ- “2 ἊΨ» 
᾿ ἣ 


4 


THE DOCTRINE OF THE SACRAMENTS. 49 


wpon us in respect thereto ; some antece-|should therefore remove and abandon 
dent, some concomitant, some consequent | from us, not only all vicious inclinations 
to the use thereof. and evil purposes; but even all worldly 

1. Before we address ourselves to the | cares, desires, and passions, which may 
partaking of this venerable. mystery, we | distract or discompose us, that may dull 
should consider whither we are going, |or deject us, that may cause us to be- 
what is the nature and importance of the | have ourselves indecently or unworthily 
action we set ourselves about; that we | before God, that may bereave us of the 
are approaching to our Lord’s table® (so | excellent fruits from so blessed an enter- 
St. Paul calleth it), to come into his more | tainment. 
especial presence, to be entertained by| To these purposes we should, accord- 
him with the dearest welcome and the | ing to St. Paul’s advice, δοκιμάζειν éov- 
best cheer that can be ; to receive the full- | zovc, examine and approve ourselves Ὁ 
est testimonies of his mercy, and the |considering our past actions and our 
surest pledges of his favour toward us; | present inclinations ; and accordingly, by 
that we are going to behold our Lord in | serious meditation, and fervent prayer to 
tenderest love, offering up himself a sac-|God for his gracious assistance therein, 
rifice to God, therein undergoing the | working our souls into a hearty remorse 
sorest pains and foulest disgraces for our | for our past miscarriages, and a sincere 
good and salvation ; that we ought there- | resolution to amend for the future: for- 
fore to bring with us dispositions of soul | saking all sin, endeavouring in all our ac- 
suitable to such an access unto, such an | tions to serve and please God; purging 
intercourse with, our gracious Lord. | owt (as St. Paul again enjoineth us) the 
Had we the honour and favour to be in- | old leaven of vice and wickedness ;* so 
vited to the table of a great prince, what |that we may feast, and celebrate this 
especial care should we have to dress | passover, in which Christ is mystically 
our bodies in a clean and decent garb, to | sacrificed for us, in the unleavened dispo- 
compose our minds in order to expres-| sitions of sincerity and truth. Such 
sion of all due respect to him ; to bring | are the duties previous to our partaking 
nothing about us noisome or ugly, that | this sacrament. 
might offend his sight, or displease his 2. Those duties which accompany it 
mind: the like, surely, and greater care, | are, a reverent and devout affection of 
we sh@ld apply, when we thus being | heart, with a suitable behaviour therein ; 
called, do go into God’s presence and ᾿ δὴ awful sense of mind, befitting the 
communion. We should, in preparation | majesty of that presence wherein we do 
thereto, with all our power, endeavour to | appear, answerable to the greatness, and 
cleanse our souls from all impurity of | goodness, and holiness of him with whom 
thought and desire ; from all iniquity and | we converse, becoming the sacredness of 
perverseness ; from all malice, envy, ha- | those mysteries, which are exhibited to 
tred, anger, and all such evil dispositions, | us, (that which St. Paul seemeth to call 
which are most oflensive to God’s all- | dcuxolrery τὸ σῶμα Κυρίου, to discern or 
piercing sight, and unbeseeming his glo- | distinguish our Lord’s body ;" that is, 
rious presence; we should dress our) yielding a peculiar reverence of mind 
souls with all those comely ornaments of | and behaviour in regard thereto ;) a de- 
grace (with purity, humility, meekness, | votion of heart, consisting in hearty con- 
charity) which will render us acceptable | trition for our sins, which did expose our 
and well-pleasing to him; we should | Saviour to the enduring such pains, then 
compose our minds into a frame of rev- | remembered; in firm resolution to for- 
erence and awful regard to the majesty |sake the like thereafier, as injurious, 
of God ; into a lowly, calm, and tender | dishonourable, and displeasing to him ; 
disposition of heart, apt to express all |in fervent love of him, as full of so won- 
repect due to his presence, fit to admit , derful goodness and charity toward us; 
the gracious illapses of his holy Spirit; |in most hearty thankfulness for those un- 
very susceptive of all holy and heavenly | conceivably great expressions of kind- 
affections, which are suitable to sucha 
communion, or may spring from it. Wel, 1 qo, xi, 28. «1 Gory, ὁ 

° 1 Cor. x. 21. τ] Cor. xi. 29. 


Vor. Il. ἢ 


i  Ό΄ς--΄.ὃ.Ὸ5ςς -.--ςςς-ς-.- .Ἑ. 


" 


| 
| 
| 


SS δ. ΟΞ 


50 THE DOCTRINE OF THE SACRAMENTS. 


ness toward us; in depest humility, up- 
on sense of our unworthiness to receive 
such testimonies of grace and favour 
from him (our unworthiness to eat the 
crumbs that fall from his table: how 
much more to be admitted into such de- 
gress of honourable communion and fa- 
miliarity, of close conjunction and union 
with him !) of pious joy in consideration 
of the excellent privileges herein impart- 
ed, and of the blessed fruits accruing to 
us from his gracious-performances ; in a 
comfortable hope of obtaining and enjoy- 
ing the benefits of his obedience and pas- 
sion, by the assistance of his grace; in 
steady faith and full persuasion of mind, 
that he is (supposing our dutiful compli- 
ance) ready to bestow upon us all the 
blessings then exhibited; in attentively 
fixing the eyes of our mind, and all the 
powers of our soul (our understanding, 
will, memory, fancy, affection) upon 
him, as willingly pouring forth his life 
for our salvation; lastly, in motions of 
enlarged good-will and charity toward all 
our brethren for his sake, in obedience 
to his will, and in imitation of him: such 
like duties should attend our participation 
of this holy sacrament. 

3. The effects of having duly perform- 
ed which, should appear in the practice 
of those duties which are consequent 
thereon; being such as these: an in- 
crease of all pious inclinations and affec- 
tions, expressing themselves in a real 
amendment of our lives, and producing 
more goodly fruits of obedience; the 
thorough digestion of that spiritual nour- 
ishment, by our becoming more fastly 
knit to our Saviour by higher degrees of 
faith and love; the maintaining a more 
lively sense of his superabundant good- 
ness; the cherishing those influences 
of grace which descend upon our hearts 
in thiscommunion, and improving them 
to nearer degrees of perfection in all 
piety and virtue; a watchful care and 
endeavour in our lives to approve our- 
selves in some measure worthy of that 
great honour and favour which God hath 
vouchsafed us in admitting us to so near 
approaches to himself; an earnest pur- 
suance of the resolutions, performance 
of the vows, making good the engage- 
ments, which in so solemn a manner, 
upon so great an ogcasion, we made, 
and offered up unto our God and Sa- 


viour ; finally, the considering that by 
the breach of such resolutions, by the 
violation of such engagements, our sins 
receiving so mighty aggravation of vain 
inconstancy and wicked perfidiousness, 
our guilt will hugely be increased ; our 
souls relapsing into so grievous distemp- 
er, our spiritual strength will be exceed- 
ingly impaired ; consequently hence our 
true comforts will be abated, our best 
hopes will be shaken, our eternal state 
will be desperately endangered. 

There is one duty which I should not 
forbear to touch concerning this sacra- 
ment ; that is, our gladly embracing any 
opportunity presented of communicating 
therein ; the doing so being not only our 
duty, but a great aid and instrument of 
piety ; the neglecting it a grievous sin, 
and productive of great mischiefs to us. 

The primitive Christians did very fre- 
quently use it, partaking therein, as it 
seems, at every time of their meeting 
for God’s service: it is said of them by 
St. Luke, that they continued stedfastly 
in the apostles’ doctrine and communion, 
and in breaking of bread, and in prayers ; 
and, when you meet together, it is not 
(as according to the intent and duty of 
meeting it should be) to eat the Lord’s 
Supper, saith St. Paul :* and Justin Mar- 
tyr, in his second Apology, describing 
the religious service of God in@heir as- 
semblies, mentioneth it as a constant 
part thereof; and Epiphanius reporteth 
it a custom in the church, derived from 
apostolical institution, to celebrate the 
eucharist thrice every week, that is, so 
often as they did meet to pray and praise 
God; which practice may well be con- 
ceived a great means of kindling and 
preserving in them that holy fervor of 
piety, which they so illustriously express- 
ed in their conversation, and in their 
gladsome suffering for Christ’s sake : and 
the remitting of that frequency, as it is 
certainly a sign and an eflect, so in part 
it may possibly be reckoned a cause, of 
the degeneracy of Christian practice, 
into that great coldness and slackuess 
which afterward did seize upon it, and 
now doth apparently keep it in a lan- 
guishing and half-dying state. 

The rarer occasions, therefore, we 
now have of performing this duty (the 


* Acts ii. 42; 1 Cor. x.20. 


, 
EV — νὰ: 


—e 
7 ‘ ΜῈ 


a. ee ae es ae eee 


THE DOCTRINE OF THE SACRAMENTS. 51 


which indeed was always esteemed the 
principal office of God’s service), of en- 
joying this benefit (the being deprived 
whereof was also deemed the greatest 
punishment and infelicity that could 
arrive to a Christian), the more ready we 
should be to embrace them. If we 
dread God’s displeasure, if we value our 
Lord and his benefits, if we tender the 
life, health, and welfare of our souls, we 
shall not neglect it; for how can we but 
extremely offend God by so extreme 
rudeness, that when he kindly invites us 
to his table, we are averse from coming 
thither, or utterly refuse it? that when 
he calleth us into his presence, we run 
from him ὃ that when he, with his own 
hand, offereth us inestimable mercies 
and blessings, we reject them ? It is not 
only the breach of God’s command, who 
enjoined us 10 do this, but a direct con- 
tempt of his favour and goodness, most 
clearly and largely exhibited in this of- 
fice. And how can we bear any regard 
to our Lord, or be anywise sensible of 
his gracious performances in our behalf, 
if we are unwilling to join in thankful 
and joyful commemoration of them? 
How little do we love our own souls, if 
we suffer them to pine and starve for 
want of that food which God here dis- 
-penseth for their sustenance and com- 
fort ? if we bereave them of enjoying 
so high a privilege, so inestimable a ben- 
efit, so incomparable pleasures as are to 
be found and felt in this service, or do 
spring and flow from it? what reasona- 
ble excuse can we frame for such neg- 
lect? Are we otherwise employed? 
What business can there be more impor- 
tant, than serving God, and saving our 
own souls ? is it wisdom, in pursuance 
of any the greatest affair here, to disre- 
ont the principal concern of our souls ? 
Ὁ we think ourselves unfit and un- 
worthy to appear in God’s presence ? 
but is any man unworthy to obey God’s 
commands ? is any man unfit to implore 
and partake of God’s mercy, if he be 
not unwilling to do it? What unworth- 
iness should hinder us from remember- 
ing our Lord’s excessive charity towards 
us, and thanking him for it ? from pray- 
ing for his grace? from resolving to 
amend our lives? Must we, because we 
are unworthy, continue so still, by shun- 
ning the means of correcting and curing 


us ? Must we increase our unworthiness, 
by transgressing our duty? If we esteem 
things well, the conscience of our sin- 
fulness should rather drive us to it, as to 
our medicine, than detain us from it. 
There is no man indeed who must not 
conceive an@ confess himself unworthy ; 
therefore must no man come thither at 
God’s call? If we have a sense of our 
sins, and a mind to leave them; if we 
have a sense of God’s goodness, and a 
heart to thank him for it; we are so 
worthy, that we shall be kindly received 
there, and graciously rewarded. If we 
will not take a little care to work these 
dispositions in us, we are indeed un- 
worthy ; but the being so, from our own 
perverse negligence, is a bad excuse for 
the neglect of our duty. In fine, I dare 
say, that he who, with an honest mean- 
ing (although with an imperfect devo- 
tion), doth address himself to the per- 
formance of this duty, is far more ex- 
cusable than he that upon whatever score 
declineth it; no scrupulous shyness can 
ward us from blame; what then shall 
we say, if supine sloth, or profane con- 
tempt, are the causes of such neglect ? 

“Ὥσπερ γὰρ τὸ ὡς ἔτυχε προσιέναι κίνδυνος, οὕτω 
τὸ μὴ κοινωνεῖν τῶν μυστικῶν δείπνων ἐκείνων, λιμὸς 
καὶ θάνατος. Αὕτη γὰρ ἡ τράπεζα τῆς ψυχῆς ἡμῶν 
τὰ νεῦρα, τῆς διανοίας ὃ σύνδεσμος, τῆς παῤῥησίας ἡ 
ὑπόθεσις, ἡ ἐλπὶς, ἡ σωτηρία, τὸ φῶς, ἡ §w4.—Chrys. 
in 1 Cor. Or. 24.* 

Thus having briefly dispatched the 
considerations that offered themselves 
upon these subjects, I shall conclude all 
with prayer to Almighty God, that we, 
by his grace and help, believing rightly, 
strongly, constantly, and finally; being 
frequent and fervent in prayer, and all 
pious devotion ; sincerely obeying all 
God's commandments ; continuing or- 
derly, dutiful, and worthy members of 
Christ’s church, growing continually in 
grace, by the worthy participation of the 
holy sacraments, may obtain the end of 
our faith, the success of our prayers, the 
reward of our obedience, the continu- 
ance in that holy society, the perfect 
consummation of grace in the possession 
of eternal joy, glory, and bliss: which 
God in his infinite mercy grant to us, 
for our blessed Saviour’s sake ; to whom 
be all glory and praise for ever and ever. 
Amen. 


* Mens deficit, quam non recepta Eucha- 
rista erigit et accendit.—Cypr. Ep. 54. 


oh δΥ δὶ ‘aa 
fa hea dia. wit hs! shi 
F Frat en ims ἫΝ Fe 
We a at re bis? ite 
ida Soak eae hey 
j ay Clee te = oie 
q 172 yikes ban rad eae Pein S 
ee, ai row it <1 
; Pais! δὲ 
Ἔ et 


cr 7; tot "ἢ 


Γ 


7's pl . 
pate” . | bith ts 
Hey Otho ral ; : ἢ ΛΗ ΨΩ 
ΟΝ Fett 3) aed ε it ae ἢν yb yd 
ΚΝ νη ; : on WT sts ve Br -, 
act | | eee 
ἮΝ ρον ἜΝ 
ΠΣ 
SY 0 tt 
; 7 yaar uN at 
τ τα οὐδε Vit 
aii ety δὲ. A 
bial iy hut: yy ΝΕ i { 
ty .. at i ἥν 


δὰ Ὁ Ὗ fet 

ah ite a a 
ny aheviaty: BO ποῦ q 

Dye ot feo 


ἐπ ἢ aie bieey “hei 
} te" is 


ἀμ, ἊΝ "ἡ 
ΠΡ χὰ “ite Bites ὃ 
ds ies ϑημι 


in ξανὰ ἜΣ 


ἫΝ Mics: τα! es lh oF bid ian ἃ ne 
el He (a thet’ ΠῚ Νὰ "τῇ ley) ὝΕΣ, i Wiel av " 
V4 Wawa: BI! yey Sere? ii “ee sin ἐγ Vir a 
δι μάν τὰ i a ler Gg pis re try er 
AT OF ΜΠ Bole , CPs elimi EO wf 
ri bir 9 ἊΝ eer tf ‘lian \y’ tae) 


0 aa cette AM RCSL? eR 
ae ides, - ΠΝ MM ey it, ie 
‘ert vs if γ Ἧ “ΜῊ Ling bp ον myten: wiht ) ἐπῇ 
πω, . ath ane eee ey: ‘aint ati if 

On Ci ad tae ony Cane ve cite, i 


“a. tp eae, Sow 
τ Ὗ vie κω δε O78 } 


INTRODUCTION 


OF THE 


POPE’S SUPREMACY. 


§ I. Taz Roman party doth much glo- 
ry in unity and certainty of doctrine, as 
things peculiar to them, and which no 
other men have any means to attain: yet 
about divers matters of notable conside- 
ration, in what they agree, or of what 
they are certain, it is hard to descry. 

They pretend it very needful that con- 


subject about which they should thorough- 
ly consent, and which they, by this time, 
should have cleared from all disputes ; so 
that (so far as their decisive faculty goeth) 
we might be assured wherein his authori- 
ty consisteth, and how far it doth extend ; 
seeing the resolution of that point so 
nearly toucheth the heart of religion, the 


troversies should be decided, and that| faith and practice of all Christians, the 


they have a special knack of doing it : 
yet do many controversies of great 


good of the church, and peace of the 
world ; seeing that no one question (perhaps 


weight and consequence stick on their| not all questions together) hath created 
hands unresolved, many points rest in| so many tragical disturbances in Christen- 


great doubt and debate among them. 

The κύριαι δόξαν of the Roman sect 
(concerning doctrine, practice, laws, and 
customs of discipline, rites, and ceremo- 
nies) are of divers sorts, or built on di- 
vers grounds. 1. Some established by 
(pretended) general synods. 2. Some 
founded on decrees of popes. 8. Some 
entertained as upon tradition, custom, 
common agreement. 4. Some which 
their eminent divines or schoolmen do 
commonly embrace. 5. Some prevail- 
ing by the favour of the Roman court, 
and its zealous dependents. 

Hence it is very difficult to know 
Wherein their religion consisteth: for 
those grounds divers times seem to clash, 
and accordingly their divines (some build- 
ing on these, some on others) disagree. 

This being so in many points of impor- 
tance, is so particularly in this. 

For instance, the head of their church 
(as they call it) is, one would think, a 


dom, as that concerning the bounds of 
papal authority.* 

This disagreement of the Roman doc- 
tors about the nature and extent of papal 
authority is a shrewd prejudice against it. 
If a man should sue for a piece of land, 
and his advocates (the notablest could be 
had, and well paid) could not find where 
it lieth, how it is butted and bounded, from 
whom it was conveyed to him, one would 
be very apt to suspect his title. If God 
had instituted such an office, it is highly 
probable we might satisfactorily know 
what the nature and use of it were: the 
patents and charters for it would de- 
clare it. 

Yet for resolution in this great case 
we are left to seek; they not having 
either the will, or the courage, or the 


* Agitur de summa rei Christiane.—Bel?. 
Praf. de Rom. Pont. Upon this one point the 
very sum and substance of Christianity de- 
pends. 


54 


power, to determine it. This insupera- 
ble problem hath baffled all their infalli- 
ble methods of deciding controversies ; 
their traditions blundering, their synods 
clashing, their divines wrangling endless- 
ly about what kind of thing the pope 
is, and what power he rightly may claim. 

‘* There is” (saith a great divine among 
them) ““ 50 much controversy about the 
plenitude of ecclesiastical power, and to 
what things it may extend itself, that few 
things in that matter are secure.’’* 

This is a plain argument of the impo- 
tency of the pope’s power in judging and 
deciding controversies, or of his cause in 
this matter ; that he cannot define a point 
so nearly concerning him, and which he 
so much désireth an agreement in; that 
he cannot settle his own claim out of 
doubt; that all his authority cannot se- 
cure itself from contest. 

So indeed it is, that no spells can allay 
some spirits; and where interests are ir- 
reconcileable, opinions will be so. 

Some points are so tough andso touchy, 
that nobody dare meddle with them, fear- 
ing that their resolution will fail of suc- 
cess and submission. Hence even the 
anathematizing definers of Trent (the 
boldest undertakers to decide~controver- 
sies that ever were) did wave this point ; 
the legates of the pope being enjoined 
“to advertise, That they should not for 
any cause whatever come to dispute 
about the pope’s authority.”’+ 

It was indeed wisely done of them to 
decline this question, their authority not 
being strong enough to bear the weight of 
a decision in favour of the Roman see 
(against which they could do nothing), 
according to its pretences ; as appeareth 
by one clear instance. For whereas that 
council took upon it incidentally to enact, 
that any prince should be excommuicate, 
and deprived of the dominion of any 
city or place, where he should permit a 
duel to be fought ; the prelates of France 
in the Convention of Orders, anno 1595 


* Tanta est inter doctores controversia de 
plenitudine ecclesiastice potestatis, et ad que 
se extendat, ul pauca sint in ea materia secu- 
ra Almain, de Auct. Eccl. cap. 3. 

ἡ di avertire, Che non si venga mai per 
qual causa sisia alla disputa dell autorita di 
papa.—Coneil. Trid. lib. ii. p. 159. 


A TREATISE OF THE POPE’S SUPREMACY. 


lt PR see 
' ων 
᾿ 
ον 


x 


[INTROD. 


did declare against that decree, as in- 
fringing their king’s authority.* 

It was therefore advisedly done not to 
meddle with so ticklish a point. But in 
the mean time their policy seemeth great- 
er than their charity; which might have 
inclined them not to leave the world in 
darkness and doubt, and unresolved in a 
point of so main importance (as indeed 
they did in others of no small conse- 
quence, disputed among their divines with 
obstinate heat, viz. the divine right of 
bishops, the necessity of residence, the 
immaculate conception, &c.) 

The opinions therefore among them 
concerning the pope’s authority, as they 
have been, so they are, and in likelihood 
may continue, very different. 

§ Il. There are among them those who 
ascribe to the pope an universal, absolute, 
and boundless empire over all persons in- 
differently, and in all matters; conferred 
and settled on him by Divine immutable 
sanction: so that all men, of whatever 
degree, are obliged in conscience to be- 
lieve whatever he doth authoritatively 
dictate, and to obey whatever he doth 
prescribe. So that if princes themselves 
do refuse obedience to his will, he may 
excommunicate them, cashier them, de- 
pose them, extirpate them. If he charg- 
eth us to hold no communion with our 
prince, to renounce our allegiance to him, 
to abandon, oppose, and persecute him, 
even to death, we may without scruple, 
we must in duty obey. If he doth inter- 
dict whole nations from the exercise of 
God’s worship and service, they must 
comply therein. So that, according to 
their conceits, he is in effect sovereign 
lord of all the world ; and superior, even 
in temporal or civil matters, unto all kings 
and princes. 

It is notorious, that many canonists (if 
not most) and many divines of that party 
do maintain this doctrine ; affirming, that 
all the power of Christ (the Lord of lords, 
and King of kings, to whom all power 
in heaven and earth doth appertain) is 


* Hic articulus est contra authoritatem re- 
gis, qui non potest privari, suo dominio tem- 
porali, respectu cujus nullum_ superiorem re- 
cognoscit.—Bochel. 1. v. tit. 20, ὁ. 45. This 
article is against the authority of the king, who 
cannot be deprived of his temporal dominion, 
wherein he acknowledges no superior. 


InTROD. ] 


imparted to the pope, as to his vicege- 
rent.* 

This is the doctrine which almost 400 
years ago Augustinus ‘Triumphus,? in his 
egregious work concerning ecclesiastical 
power, did teach; attributing to the pope 
an incomprehensible and infinite power ; 
“because great is the Lord, and great is 
his power, and of his greatness there is 
no end.” 

This is the doctrine which the leading 
theologue of their sect, their angelical 
doctor, doth affirm, both directly, saying, 
that ““ in the pope is the top of both pow- 
ers ;” and by plain consequence, assert- 
ing, that “* when any one is denounced 
excommunicate for apostacy, his subjects 
are immediately freed from his dominion, 
and their oath of allegiance to him.” 

This the same Thomas (or an author 
passing under his name, in his book touch- 
ing The Rule of Princes) doth teach, af- 
firming, that the pope, ‘“‘ as supreme king 
of all the world, may impose taxes on all 
Christians, and destroy towns and castles 
for the preservation of Christianity.”’|| 


* Prima sententia est, summum pontificem 
jure divino habere plenissimam potestatem in 
universum orbem terrarum, tam in rebus ec- 
clesiasticis quam civilibus. Ita docent Aug. 
Triumphus, Alvarus Pelagius, Panormitanus, 
Hostiensis, Silvester, et alii non pauci.—Bell. 
v. l. The first opinion is, that the pope hath a 
most full power over the whole world, both in 
ecclesiastical and civil affairs. This is the 
doctrine of Aug. Triumphus, &c. and of many 
others. 

+ Scripsit egregiam summam de potestate 
ecclesia,— Bell. de Script. an. 13061. Error est, 
non credere pontificem Rom. universalis eecle- 
si pastorem, Petri successorem, et Christi vi- 
carium, supra temporalia et spiritualia univer- 
salem non habere primatum ; in quem quan- 
doque multi labuntur, dicta potestatis ignoran- 
tia; que cum sit infinita, eo quod magnus est 
Dominus, et magna virtuo ejus, et magnitudinis 
éjus non est finis, omnis creatus intellectus in 
ejus perscrutatione invenitur deficere. Aung. 
Triumph. de Potest. Eccl. in pref. ad P. Joh. 
XXII. 

¢ Thomas in fine Secun. Sentent. dicit in 
papa esse apicem utriusque poiestatis — Bell. 
v. 1, Quum quis per sententiam denunciatur 
propter apostasiam excommunicatus, ipso facto 
ejus subditi a dominio, et juramento fidelitatis 
ejus liberati sunt—Th. ii. Secund. qu. 12. 
art. 2. 

|| S. Thomas (in lib. iii, de Regim. Prine. 
cap. 10, 19,) affirmat sammum pontificem jure 
divino habere spiritualem’et temporalem potes- 
tatem, ut supremum totius mundi regem, adeo 


A TREATISE OF THE POPE’S SUPREMACY. 


_ L$ λ᾽ὨἙ«ςἝς-ὩἙσπσσ““ρ τ 
Ἂν» 


55 


This (as Cardinal Zabarell near 300 
years ago telleth us) is the doctrine 
‘* which, fora long time, those who would 
please popes did persuade them, that they 
could do all things, whatever they pleas- 
ed; yea, and things unlawful; and so 
could do more than God.”* 

According to this doctrine then current 
at Rome, in the last Lateran great synod, 
under the pope’s nose and in his ear, one 
bishop styled him, prince of the world ;+ 
another orator called him, king of kings, 
and monarch of the earth;t another 
great prelate said of him, that he had all 
power above ail powers both of heaven 
and earth.|| And the same roused up 
Pope Leo X. in these brave terms: 
‘Snatch up therefore the two-edged 
sword of divine power, committed to 
thee ; and enjoin, command, and charge, 
that an universal peace and alliance be 
made among Christians for at least ten 
years ; and to that bind kings in the fet- 
ters of the great King, and constrain no- 
bles by the iron manucles of censures: 
for to thee is given all power in heaven 
and in earth.”’9 

This is the doctrine which Baronius, 
with a Roman confidence, doth so often 
assert and drive forward, saying, that 
‘there can be no doubt of it, but that the 
civil principality is subjest to the sacerdo- 
tal: and, that “ God hath made the po- 


ut etiam taleas omnibus Christianis possit im- 
ponere, et civitates ac castra destruere pro con- 
servatione Christianitatis.— Bell. v. 5. 

* Que jura sunt notanda, guia male consid- 
erata sunt per multos assentatores, qui volue- 
runt placere pontificibus, per multa retro tem- 
pora, et usque ad hodierna snaserunt eis, quod 
omnia possent ; et sic quod facerent quicquid 
liberet, etiam illicita, et sic plus quam Deus.— 
Zab. de Schism. 

T Orbis princeps.— Epise. Spal. sess. i. p. 24. 

1 Regum rex, et orbis terrarum monarcha. 
— Del. Rio, sess. viii. p. 87. 

|| —Virum, in quo erat potestas supra om- 
nes potestates, tam cceli, quam terre.— Epise. 
Patrac, sess. x. p. 182. 

§ Arripe ergo gladium divine potestatis, tibi 
creditum, bis acutum ; et jube, impera, manda, 
ut pax universalis et coligatio per decennium 
inter Christianos ad minus fiat ; et reges ad id 
in compedibus magni regis liga, et nobiles in 
manicis ferreis censurarum constringe: quo- 
niam tibi data est omnis potestas in ccelo et in 
terra.—/Jbid. p. 133. 

4 Politicum principatum § sacerdotali esse 
subjectum nulla potest esse dubitatio.—Ann. 
57, § 23. 


56 A TREATISE OF THE POPE’S SUPREMACY. 


litical government subjeet to the domin- 
ion of the spiritual church.”’|| 

§ Hl. From that doctrine the opinion 
in effect doth not differ, which Bellarmine 
voucheth for the common opinion of ca- 
tholics, that ‘* by reason of the spiritual 
power, the pope, at least indirectly, hath 
a supreme power even in temporal mat- 
ters.’’9 

This opinion, so common, doth not, I 
say, in effect and practical consideration, 
any wise differ from the former ; but only 
in words devised to shun envy, and veil 
the impudence of the other assertion: 
for the qualifications, by reason of the 
spiritual power, and, at least indirectly, 
are but notional, insignificant, and illusive, 
in regard to practice: it importing not, 
if he hath in his keeping a sovereign 
power, upon what account, or in what 
formality he doth employ it; seeing that 
every matter is easily referrible to a 
spiritual account ; seeing he is sole judge 
upon what account he doth act; seeing 
experience sheweth, that he will spirit- 
ualize all his interests, and upon any oc- 
casion exercise that pretended authority ; 
seeing it little mattereth, if he may strike 
princes, whether he doth it by a down- 
right blow, or slantingly. 

§ IV. That such an universal and ab- 
solute power hath been claimed by divers 
popes, successively for many ages, is ap- 
parent from their most solemn declara- 
tions and notorious practices ; whereof 
(beginning from later times, and rising 
upwards toward the source of this doc- 
trine) we shall represent some. 

The bull of Pope Sixtus V. (An. 1585) 
against the tro sons of wrath, Henry, 
king of Navarre, and the prince. of Con- 
de, beginneth thus: “The authority 
given to St. Peter and his successors, 
by the immense power of the eternal 
King, excels all the powers of earthly 
kings and princes—It passes uncontroll- 
able sentence upon them all—And if it| 
find any of them resisting God’s ordi- 
nance, it takes more severe vengeance 


|| Politicum imperium subjecit spiritualis ec- 
clesiae dominio.—Ibid. § 53. 

§ Tertia sententia media et catholicorum 
communis, pontificem ut pontificem non habe- 
re directe et iumediate ullam temporalem po- 
testatem, sed solum spiritualem, tamen ratione 
spiritnalis habere saliem indirecte potestatem 
quandam, eamque summam, in temporalibus. 
—Bell. v. 1. 


es 


[InTRop. 


of them, casting them down from their 
thrones, though never so puissant, and 
tumbling them down to the lowest parts 
of the earth, as the ministers of aspiring 
Lucifer.” And then he proceeds to 
thunder against them, ‘“‘ We deprive 
them and their posterity for ever of their 
dominions and kingdoms ;”* and accord- 
ingly he depriveth those princes of their 
kingdoms and dominions, absolveth their 
subjects from their oaths of allegiance, 
and forbiddeth them to pay any obedi- 
ence to them. “By the authority of 
these presents, we do absolve and set 
free all persons, as well jointly as seve- 
rally, from any such oath, and from all 
duty whatsoever in regard of dominion, 
fealty, and obedience; and do charge 
and forbid all and every of them, that 
they do not dare to obey them, or any 
of their admonitions, laws, and com- 
mands.”’*t 

Pope Pius V. (An. 1570) one of the 
holiest popes of the last stamp, who 
hardly hath escaped canonization until 
now,t beginneth his bull against our 
Queen Elizabeth in these words: * He 
that reigneth on high, to whom is given 
all power in heaven and in earth, 
hath committed the one holy catholic 
and apostolic church owt of which 
there is no salvation, to one alone on earth, 
namely, to Peter, prince of the apos- 
tles, and to the Roman pontiff, succes- 
sor of Peter, to be governed with a pleni- 
tude of power: this one he hath consti- 
tuted prince over all nations, and all king- 
doms, that he might pluck up, destroy, 


* Ab immensa eterni Regis potentia B. Pe- 
tro ejusque successoribus tradita auctoritas 
omnes terrenorum regum et principum super- 
eminet potestates—Inconcussa profert in om- 
nes judicia—Et si quos ordinationi Dei resis- 
tentes invenit, severiore hos vindicta ulciscitur, 
et, quamvis potentiores, de solio dejiciens, ve- 
luti superbientis Luciferi ministros, ad infima 
terre deturbatos prosternit——. Dominiis, 
regnis, &c. nos illos illoruamque posteros priva- 
mus in perpetuum : 

+ A juramento hujusmodi, ac omni prorsus 
dominii, fidelitatis et obsequii debito, illos om- 
hes tam universe quam singulatim auctoritate 
preesentium absolvimus et. liberamus ; preecip- 
imusque et interdicimus eis universis et singu- 
lis, ne illis eorumque monitis, legibus et man- 
datis andeant obedire.—Bulla Sizxti V. contra 
Hen. Navarr. R. ὅκα. 

1 Pius V.—Quem mirum est:in albo sancto- 
m nondum relatum esse.—Briet. Chr. anno 
72 


~. 


ru 
15 


A TREATISE OF THE POPE’S SUPREMACY. 57 


INTROD. ] 


dissipate, ruinate, plant, and build.” *— 
And in the same bull he declares, that 
‘he thereby deprives the queen of her 
pretended right to the kingdom, and of 
all dominion, dignity, and privilege, what- 
soever ; and absolves all the nobles, sub- 
jects, and people of the kingdom, and 
whoever else have sworn to her, from 
their oath, and all duty whatsoever, in 
regard of dominion, fidelity, and, obedi- 
ence.” 7 

Pope Clement VI. (An. 1346) did pre- 
tend to depose the Emperor Lewis IV. 

Pope Clement V. in the great synod of 
Vienna (An. 1311) declared the empe- 
ror Subject to him, or standing obliged to 
him by a proper oath of fealty.i 

Pope Boniface VIII. (An. 1294) hath 
a decree extant in the canon law running 
thus: “ We declare, say, define, pro- 
nounce it to be of necessity to salvation, 
for every human creature to be subject to 
the Roman pontiff.” || The which sub- 
jection, according to his intent, reacheth 
all matters ; for he there challengeth a 
double sword, and asserteth to himself 
jurisdiction over all temporal authorities ; 
for “* one sword,” saith he, “" must be un- 
der another, and the temporal authority 
must be subject to the spiritual power ;— 
whence, if the earthly power doth go 
astray, it must be judged by the spiritual 
power.” ‘The which aphorism he prov- 


* Regnans in excelsis, cui data est omnis in 
celo etin terra potestas, unam sanctam, ca- 
tholicam et apostolicam ecclesiam, extra quam 
nulla est salus, uni soli in terris, videlicet 
apostolorum principi Petro, Petrique successori 
Romano pontifici, in potestatis plenitudine tra- 
didit gubernandam: hunc unum super omnes 
gentes et omnia regna principem constituit, qui 
evellat, destruat, dissipet, disperdat, plantet, et 
wdificet —P. Pius V.in Bull. contra R. Eliz. 
(Camb. Hist. anno 1570.) 

+ Ipsam pretenso egni jure, nec non omni 
quocungue dominio, dignitate privilegioque 
privamus; et iterum proceres, subditos, ἄτα — 
Thid. 

$ Apostolica auctoritate de fratrum nostro- 
rum consilio declaramus, illa juramenta pre- 
dicta fidelitatis existere et censeri debere.— 
Clem. lib. ii. tit. 9. Vide Conc. Vienn. p. 909. 

|| Subesse Romane pontifici omni humane 
creature declaramus, dicimus, definimus, et 
pronunciamus omnino esse de necessitate salu- 
tis. —Eztrav. com. lib. i. tit. 8, cap. 1. 

ᾧ Oportet gladium esse sub gladio, et tempo- 
ralem authoritatem spirituali subjici potestati. 
—Ibid. Ergo si deviat terrena potestas, judi- 
cabitur a potestate spirituali—Jbid. 


Vou. ΠΙ. 8 


eth by scriptures admirably expounded to 
that purpose. 

This definition might pass for a rant of 
that boisterous pope (“* a man above meas- 
ure ambitious and arrogant,”*) vented 
in his passion against king Philip of 
France, if it had not the advantage (of a 
greater than which no papal decree is 
capable) of being expressly confirmed by 
one of their general councils ; for “ We” 
(saith Pope Leo X. in his.bull read and 
passed in the Lateran council) “‘ do renew 
and approve that holy constitution, with 
approbation of the present holy council.”’+ 
Accordingly Melch. Canus saith, that 
ἐς the Lateran council did renew and ap- 
prove that extravagant” (indeed extrava- 
gant) “constitution: and Baronius 
saith of it, that “all do assent to it, so* 
that none dissenteth, who doth not by 
discord fall from the church.”’|| 

The truth is, Pope Boniface did not in- 
vent that proposition, but borrowed it from 
the school ; for Thomas Aquinas, in his 
work against the Greeks, pretendeth to 
shew, that “ itis of necessity to salva- 
tion to be subject to the Roman pontiff.’§ 
The which scholastical aphorism Pope 
Boniface turned into law, and applied to 
his purpose of exercising domination over 
princes ; offering, in virtue of it, to de- 
prive King Philip of his kingdom. 

The appendix to Mart. Pol. saith of 
Pope Boniface VIII. ““ Regem se regum, 
mundi monarcham, unicum in spirituali- 
bus et temporalibus dominum promulga- 
vit; that ““ he openly declared himself 
to be king of kings, monarch of the world, 
and sole lord and governor both in spirit- 
uals and temporals.” 

Before him, Pope Innocent IV. (An. 
1245) did hold and exemplify the same 
notion; declaring the Emperor Frederick 
Il. his vassal, and denouncing, in his 
general council of Lyons, a sentence of 


* Vir super modum ambitiosus et arrogans. 
—(Binivs in Vita Bonif. VI111.) 

7 Constitationem ipsam, sacro presenti con- 
cilio approbante, innovamus et approbamus.— 
Concil. Lateran, sess. Xi. p. 153. 

¢ Quam extravagantem renovavit et sp el 
bavit concilium Lateranense sub Leone X.— 
Canus. loc. vi. 4. 

|| Hee Bonifacius, cui assentiuntur omnes, 
ut nullus discrepet, nisi qui dissidio ab ecclesia 
excidit.— Baron. anno 1053, ᾧ 14. 

§ Ostenditur etiam quod subesse Romano 
pontifici sit de necessitate salutis.—({ Thom. in 
Opuse. contra Gracos.) 


58 A TREATISE OF THE POPE’S SUPREMACY. 


deprivation against him in these terms : 
** We having about the foregoing and 
many other his wicked miscarriges had 
before a careful deliberation with our 
brethren and the holy council, seeing that 
we, although unworthy, do hold the place 
of Jesus Christ on earth, and that it was 
said unto us in the person of St. Peter 
the apostle, Whatever thou shalt bind on 
earth,—the said prince (who hath ren- 
dered himself unworthy of empire and 
kingdoms, and of all honour and dignity, 
and who for his iniquities is cast away by 
God, that he should not reign or command, 
being bound by his sins and cast away, 
and deprived by the Lord of all honour 
and dignity) do shew, denounce, and ac- 
cordingly by sentence deprive ; absolving 
all who are held bound by oath of allegi- 
ance from such oath forever; by apostolical 
authority firmly prohibiting, that no man 
henceforth do obey or regard him as em- 
peror or king; and decreeing, that who- 
ever shall hereafter yield advice, or aid, 
or favour to him as emperor or king, shall 
immediately lie under the band of ex- 
communication.””* 

Before him, Pope Innocent the Third 
(that true wonder of the world, and 
changer of the aget) did affirm “ the pon- 
tificial authority so much to exceed the 
royal power, as the sun doth the moon :᾽ 
and applieth to the former that of the 
prophet Jeremiah: Ecce, constitua te su- 
per gentes et regna ;— See, I have set 
thee over the nations and over the king- 
doms, to root out, and to pull down, and 
to destroy and to throw down,”* &c. 

Of this power that pope made experi- 
ment, by deposing the Emperor Otho [V. ; 
* whom,” saith Nauclerus, “‘ as rebellious 
to the apostolical see, he first did strike 
with an anathema ; then him persevering 
in his obstinacy did in a council of pre- 
lates, held at Rome, pronounce deposed 
from empire.”’|| 


* Nos itaque super premissis, &c.—P. In- 
noc. IV.in Conc. Lugd. Matt. Paris (anno 1253) 
saith, he deemed kings mancipia pape. 

+ Vere stupor mundi, et immutator seculi.— 
Matt. Par. anno 1217. 

+ Ut quanta est inter solem et lunam tanta 
inter pontifices et reges differentia cognoscatur. 
—P. Innoc. 111. in Decret. Greg. lib. 1, tit. 33, 
cap. 6. 

\| Imperatorem—ut rebellem sedi apostolic 
et inobedientem anathemate primum, deinde in 
pertinacia perseverantem, in concilio prasu- 

® Jer. 1. 10 


Stk lll ao pT On Se te 


[Inrrop. 


The which authority was avowed by 
that great council under this pope (the 
which, according to the men of Trent, 
did represent or constitute the church), 
wherein it was ordained, that if a “* tem- 
poral lord, being required and admonish- 
ed by the church, should neglect to purge 
his territory from heretical filth, he should 
by the metropolitan and the other com- 
provincial bishops be noosed in the band 
of excommunication ; and that if he should 
slight to make satisfaction within a year, 
it should be signified to the pope, that he 
might from that time denounce the sub- 
jects absolved from their fealty to him, 
and expose the territory to be seized on 
by Catholies,”* &c. 

Before that, Pope Paschal II. (An. 
1099) deprived Henry IV. and excited 
enemies to persecute him; telling them, 
that they could not ““ offera more accept- 
able sacrifice to God, than by impugning 
him, who endeavoured to take the king- 
dom from God’s church.” 

Before him (An. 1088), Pope Urban 
II. (called Turban by some in his age) 
did preach this doctrine, recommended to 
usin the decrees, that ‘‘ subjects are by 
no authority constrained to pay the fideli- 
ty which they have sworn to a Christian 
prince, who opposeth God and his saints, 
or violateth their precepts.”¢ An in- 
stance whereof we have in his granting 
a privilege to the canons of Tours ; 
ἐς which,” saith he, “if any emperor, 
king, prince, &c. shall wilfully attempt 
to thwart, let him be deprived of the dig- 
nity of his honour and power.”’|| 


lum, quod Rome tum Innocentius celebrabat, 
ab imperio depositum percussit et pronuncia- 
vit.— Nauel. anno 1212. 

* Neque enim per. Lateranense concilium 
ecclesia statuit, &c.— Syn. Trid. sess. xiv. cap. 
5. Si vero dominus temporalis requisitus et 
monitus.—Conc, Later. cap. 3, in Decret. Greg. 
lib. v. tit. 7, cap. 13. 

y+ Nam in hac non tantum parte, sed ubi- 
que, cum poteris, Henricum, hereticorum ca- 
put, et ejus fautores pro viribus persequaris. 
Nullum profecto gratius Deo sacrificium, quam 
sieum impugnes, qui se contra Deum erexit, 
qui ecclesia regnum auferre conatur.—P. 
Pasch. Ep. vii. ad Rob, Fland. Com. 

1 Fidelitatem enim quam Christiano principi 
jurarunt, Deo ejusque sanctis adversanti, eo- 
ruunque preecepta, nulla cohibentur auctoritate 
persolvere.—Caus. xv. qu. 7, cap. 9. 

|| Si quis imperator, rex, princeps—contra 
hance constitutionem venire tentaverit—potesta~ 
ris honorisque sui dignitate careat—. P. Urb. 
11. Ep. 12. 


A TREATISE OF THE 


Introp. ] 


But the great apostle (if not author) of 
this confounding doctrine was Pope Gre- 
gory VII. (a man of a bold spirit and 
fiery temper, inured even before his en- 
try on that See to bear sway, and drive 
on daring projects ; possessed with resolu- 
tion to use the advantages of his place and 
time in pushing forward the papal inter- 
est to the utmost), who did lift up his 
voice like atrumpet, kindling wars and 
seditions thereby overChristendom. His 
dictates and practices are well known, 
being iterated in his own epistles, and in 
the Roman councils under him, extant :* 
yet it may be worth the while to hear him 
swagger in his own language. 

“ For the dignity and defence of God’s 
holy church, in the name of Almighty 
God, the Father, Son, and Holy Ghost, 
I depose from imperial and royal admin- 
istration, King Henry, son of Henry 
sometime Emperor, who too boldly and 
rashly hath laid hands on thy church; 
and I absolve all Christians subject to the 
empire from that oath whereby they were 
wont to plight their faith unto true kings : 
for it is right that he should be deprived 
of dignity, who doth endeavour to dimin- 
ish the majesty of the church.t 

“ Go to, therefore, most holy princes of 
the apostles, and what! said, by interpos- 
ing your authority, confirm ; thatall men 
may now at length understand, if ye can 
bind and loose in heaven, that ye also 
can upon earth take away and give em- 
pires, kingdoms, and whatsoever mortals 
can have : for if ye can judge things be- 
longing unto God, what is to be deemed 
concerning these inferior and profane 
things ? And if itis your part to judge 
angels, who govern proud princes, what 
becometh it you to do toward their ser- 
vants? Let kings now, and all secular 


* Vide ejus dictata apud Bin. post, lib. 2; 
Ep. lv.; iv,2; viii. 21, et passim; i. 58; ii, 
5, 12, 13, 18, 32; iii. 10; iv. 1, 9, 3, 7, 22. 

+ Hac itaque fiducia fretus, pro dignitate et 
tutela ecclesim suw sanct~, Omnipotentis Dei 
nomine, Patris, Filii, et Spiritus Sancti, Henri- 
cum regem, Henrici qaondam imperatoris fili- 
um, qui audacter nimium et temerarie in ec- 
clesiam tuam manus injecit, imperatoria ad- 
ministratione regiaque dejicio; et Christianos 
omnes imperio subjectos juramento illo absol- 
vo, quo fidem veris regibus prestare consueve- 
runt: dignum enim est, ut is honore careat, 
qui majestatem ecclesia imminuere causatur. 
— Plat. nm ang VI. et tom. 7, Conc. Rom. iii. 
apud Bin. p. 484. 


POPE’S SUPREMACY. 59 


princes, learn by this man’s example, 
what ye can do in heaven, and in what 
esteem ye are with God; and let them 
henceforth fear to slight the commands of 
holy church: but put forth suddenly this 
judgment, that all men may understand, 
that not casually, but by your means, this 
son of iniquity doth fall from his king- 
dom.”* 

So did that pope, not unadvisedly in 
heat or passion, but out of settled judg- 
ment, upon cool deliberation, express him- 
self in his synods at Rome. 

This pope is indeed by many held the 
inventor and broacher of this strange doc- 
trine ; and even those, who about his age 
did oppose it, did express themselves of 
this mind, calling it ‘“ the novel tradition, 
schism, heresy of Hildebrand.”’t 

“ Pope Hildebrand” (saith the church 
of Liege, in their answer to the epistle to 
Pope Paschal) “" is author of this new 
schism, and first did raise the priest’s 
lance against the royal diadem.—Who 
first did girt himself, and by his example 
other popes, with the sword of war 
against the emperors.”’t 

“ This only novelty,” saith Sigebert, 
“ not to say heresy, had not yet sprang 
up in the world, that the priests of him 
who saith to the king, Apostate,” and who 
maketh hypocrites to reign for the sins of 
the people, should teach the people that 
they owe no subjection to bad kings ; and 
although they have sworn allegiance to 
the king, they yet owe him none, and 
that they who take part against the king 
may not be said to be perjured ; yea, that 
he who shall obey the king may be held 
excommunicate ; he thatshall oppose the 
king, may be absolved from the crime of 
injustice and perjury.”’|| 


* Acite, igitur, apostolorum sanctissimi prin-~ 
cipes, et quod dixi—. Plat. in Greg. VII. 
Conc. Rom. vii. apud Bin. tom. vit. p. 491. 

+ Quod ex novella traditione Hildebrandas. 
—Eccl. Leod. upud Bin. tom. vii. p. 521. 

t Hildebrandus P. author est hujus novelli 
schismatis, et primus levavit sacerdotalem lan- 
ceam contra diadema regni.—Jdid. p. 522. Qui 
primus se et suo exemplo alios pontifices, con- 
tra imp. accinxit gladio belli—ZJdéd. p. 523. 

|| Heee sola novitas, ne dicam heeresis, non- 
dum in mundo emerserat, ut sacerdotes illius 
qui dicit regi, apostata, et qui regnare facit hy- 
pocritas propter peccata populi, doceant popu- 
lum, quod malis regibus nullam debeant sub- 
jectionem, et licet ei sacramentam fidelitatis 

» Job xxxiv. 18, 30. 


60 


Indeed certain it is, that this man did 
in most downright strains hold the doc- 
trine, and most smartly apply it to prac- 
tice ; yet did he disclaim the invention 
or introduction of it; professing that he 
followed the notions and examples of his 
predecessors, divers of which he allegeth 
in defence of his proceedings. “ We,” 
saith he, “ holding the statutes of our 
holy predecessors, do by apostolical au- 
thority absolve those from their oath who 
are obliged by fealty or sacrament to ex- 
communicate persons, and by all means 
prohibit that they observe fealty to them.* 

And so it is, that (although for many 
successions before Pope Hildebrand the 
popes were not in condition or capacity to 
take so much upon them ; there having 
been a row of persons intruded into that 
See, void of virtue, and of small authority, 
most of them very beasts, who depended 
upon the favour of princes for their ad- 
miitance, confirmation, or support in the 
place; yet) we may find some popes be- 
fore him, who had a great spice of those 
imperious conceits, and upon occasion 
made very bold with princes, assuming 
power over them, and darting menaces 
against them. For | 

Pope Leo IX. telleth us, that Constan- 
tine M. ““ did think it very unbecoming, 
that they should be subject to an earthly 
empire whom.the Divine Majesty had set 
over an heavenly :’’* and surely he was 
of his author’s mind, whom he alleged; 
although indeed this pope may be sup- 
posed to speak this and other sayings to 
that purpose, by suggestion of Hilde- 
brand, by whom he was much governed. 

‘Pope Stephanus VI. told the Emperor 
Basilius, that ‘* he ought to be subject with 
all veneration to the Roman church.” 


fecerint, nullam, tamen fidelitatem debeant ; 
nec perjuri dicantur, qui contra regem sense- 
rint ; imo, qui regi paruerit pro excommunica- 
to habeatur; qui contra regem fecerit, a noxa 
injustitic et perjurii absolvatur.—Sigeb. Chron. 
anno 1088. 

* Nos, sanctorum predecessorum statuta 
tenentes, eos qui excommunicatis fidelitate aut 
sacramento constricti sunt, apostolica auctori- 
tate a sacramento absolvimus, et ne eis fideli- 
tatem observent omnibus modis prohibemus.— 
Greg. VII. Ep. viii. 213 Caus. xv. qu. 7, 
cap. 4. 

+ Valde indignum fore arbitratus, terreno 
imperio subdi, quos Divina Majestas pracfecit 
eclesti.—P. Teo. 1X. 7 1 cap. 12. 

1 Plat. in Vita Leon. 1X. Quis te seduxit, 


A TREATISE OF THE POPE’S SUPREMACY. 


Tr ἈΝ δμμνυυ....... 


[΄πτπον. 


Pope John VIII. (or IX.) did pretend 
obedience due to him from princes (An. 
873) ; and in default thereof threatened 
to excommunicate them.* 

Pope Nicholas I. (An. 858) cast many 
imperious sayings and threats at King 
Lotharius ; these among others: ‘* We 
do therefore by apostolical authority, un- 
der obtestation of the divine judgment, 
enjoin to thee, that in Triers and Colen 
thou shouldest not suffer any bishop to be 
chosen, before a report be made to our 
apostleship.”+ (Was not this satis pro 
imperio 2) And again, ‘‘ That being com- 
pelled thou mayest be able to repent, 
know, that very soon thou shalt be struck 
with the ecclesiastical sword; so that 
thou mayest be afraid any more to com- 
mit such things in God’s holy church.”’¢ 

And this he suggesteth for right doc- 
trine, that subjection is not due to bad 
princes; perverting the apostle’s words 
to that purpose : “ Be subject to the king 
as excelling, that is,” saith he, “ in vir- 
tues, not in vices :”’|| whereas the apostle 
meaneth eminency in power. 

Pope Gregory VII. dothalsoallege Pope 
Zachary, ‘‘ who,” saith he, “‘ did depose 
the king of the Franks, and did absolve 
all the French from the oath of fidelity 
which they had taken unto him, not so 
much for his iniquities, as because he 
was unfit for such a power.”§ 

This indeed was a notable act of juris- 
diction, if Pope’Gregory’s word may be 


ut pontificem cecumenicum scommatibus laces- 
seres, et S. Romanam ecclesiam maledictis in- 
cesseres, Cui cum omni veneratione subditus 
esse debes?—Steph. VI. Ep.i. Baron. anno 
885, § 11. 

* —cuncti venire per inobedientiam neglex- 
istis—Joh. VIII. Ep. 119; deinceps excom- 
municamus omnes, &e.—Jbid. 

+ Idcirco apostolica authoritate, sub Divini 
judicii obtestatione, injungimus tibi, ut in Tre- 
virensi urbe et in Agrippina Colonia nullum 
eligi patiaris, antequam relatum super hoc nos- 
tro apostolatui tiat.—Grat. Dist. Ixiii. cap. 4. 

+ Ut saltem compulsus resipiscere valeas, 
noveris, te citissime mucrone ecclesiastico feri- 
endum ; ita ut ulterius talia in S. Dei ecclesia 
perpetrare formides.—P. Nic. I. Ep. 64. 

|| Regi quasi preecellenti, virtutibus scilicet, 
non vitiis, subditi estote.—P. Nic. I. Ep. 4, 
App. p. 626. 

§ Alius item Rom. pontifex, Zacharias scili- 
cet, regem Francorum, non tam pro suis ini- 
quitatibus, quam pro eo quod tante potestati 
erat inutilis, deposuit—omnesque Francigenas 
a juramento fidelitatis quod illi——. Deéeret. 
il. part. Caus, xv. q. 6. 


oe ee 


Intron. | 
taken for matter of fact; but divers main- 
tain that pope Zachary did only concur 
with the rebellious deposers of King Chil- 
perick in way of advice or approbation, 
not by authority. 

It was pretty briskly said of Pope 
Adrian I. (An. 772), “* We do by general 
decree constitute, that whatever king, or 
bishop, or potentate, shall hereafier be- 
lieve, or permit, that the censure of the 
Roman pontiffs may be violated in any 
case, he shall be an execrable anathema, 
and shall be guilty before God, as a be- 
trayer of the Catholic faith.”* 

“ Constitutions against the canons and 
decrees of the bishops of Rome, or against 
good manners, are of no moment.’’f 

Before that, Pope Gregory II. (An. 
730), because the Eastern emperor did 
cross the worship of images, did withdraw 
subjection from him, and did thrust his 
authority out of Italy. ““ He” (saith Be- 
ronius), “did effectually cause both the 
Romans and Italians to recede from obe- 
dience to the emperor.’’t 

This was an act in truth of rebellion 
against the emperor, in pretence of juris- 
diction over him; for how otherwise 
could he justify or colour the fact? 
* So,” as Baronius reflecteth, ‘* he did 
leave’ to posterity a worthy example” 
(forsooth), ‘* that heretical princes should 
not be suffered to reign in the church of 
Christ, if, being warned, they were found 
pertinacious in error.”’|| 

And no wonder he then was so bold, 
seeing the pope had obtained so much re- 
spect in those parts of the world, that (as 
he told the Emperor Leo Isaurus) “ all 
the kingdoms of the west did hold St. 


* Generali decreto constituimus, ut exse- 
crandum anathema sit, et veluti prevaricator 
catholic fidei semper apud Deum reus exis- 
tat, quicaunque regum, seu episcoporum, vel 
potentam, deinceps Romanorum  pontificum 
censuram in quocunque crediderit, vel permis- 
erit violandam.—P. Had. 1. Capit. apud Grat. 
Caus. xxv. qu. 1, cap. 11. 

+ Constitationes contra canones et decreta 
neo we Romanorum, vel bonos mores, nul- 
ius sunt Momenti.— Distinct. x. cap. 4. 

6 Tum Romanos tum Italos ad ejus obedi- 
cs recedere penitus fecit.— Baron. anno 730, 

4. 
_ || Sic dignum posteris reliquit exemplam, ne 
in ecclesia Christi regnare sinerentur heretici 
principes, si spe moniti, in errore persistere 
obstinato animo invenirentur.— Baron. ibid. 


A TREATISE OF THE POPE’S SUPREMACY. 


61 


Peter as an earthly god :”* of which he 
might be able to seduce some to uphold 
him in his rebellious practices. 

This is the highest source, as 1 take it, 
to which this extravagant doctrine can be 
driven. For that single passage of Pope 
Felix ΠΙ., though much ancienter, will 
not amount to it. ‘ Jt is certain, that, in 
causes relating to God, it is the safest 
course for you, that according to his in- 
stitution, ye endeavour to submit the will 
of the king to the priests,”’+ ὅσο. 

For while the emperor did retain any 
considerable authority in Italy, the popes 
were better advised than to vent such no- 
tions ; and while they themselves did re- 
tain any measure of pious or prudent 
modesty, they were not disposed to it. 
And we may observe divers popes near 
that time in word and practice thwarting 
that practice. For instance, 

Pope Gelasius, a vehement stickler for 
papal authority, doth say to the Emperor 
Anastasius, “I, as being a Roman born, 
do love, worship, reverence thee as the 
Roman prince.”t And he saith, that * the 
prelates of religion (knowing the empire 
conferred on him by Divine Providence) 
did obey his laws.’’|| And otherwhere he 
discourseth, that ‘* Christ had distinguish- 
ed by their proper acts and dignities the 
officers of ecclesiastical and civil pow- 
er,’ that one should not meddle with 
the other ; so disclaiming temporal pow- 
er due to himself, being content to screw 
up his spiritual authority. 

After him, as is well known, Pope 
Gregory I. (as became a pious and good 
man) did avow the emperor for ‘his 
lord, by God’s gift superior to all men, 
to whom he was subject, whom he in 


* Ὃν αἱ πᾶσαι βασιλεῖαι τῆς δύσεως ὡς θεὸν ἐπὶ- 
γειὸον &xovor.—Greg. 11, Epist. i. Bin. tom. v. p. 
508. 

+ Certum est, rebus vestris hoc esse salutare, 
ut, cum de causis Dei agitur, juxta ipsius con- 
stitutionem, regiam voluntatem  sacerdotibus 
Christi studeatis subdere, non preeferre—&e.— 
P. Felix. 111. (anno 483), Dist. x. cap. 3. 

{ Te, sicut Romanus natus, Romanum prin- 
cipem amo, colo, suspicio—P. Gelas. 1. Epist. 
8 (ad Anast. Imp.) 

| cognoscentes imperium tibi superna 
dispositione collatum, legibus tuis ipsi quoque 
parent religionis antistites.—J’. Gelas. I. Epist. 
8, (ad Anast. Imp.) 

§ Christus, dispensatione magnifica tempe- 
rans, sic actionibus propriis dignitatibusque 
distinctis officia potestatis utriusque discrevit, 
&e, 


ΓΦ ——<—  —_———<_- ΗΑ 


62 A TREATISE OF THE POPE’S SUPREMACY. 


duty was bound to obey ;”* and suppos- 
ed it a high presumption for any one to 
“set himself above the honour of the 
empire,’ + by assuming the title of uni- 
versal bishop. 

After him, Pope Agatho (An. 680), 
in the acts of the sixth general council, 
doth call the Emperor Constantine Pogo- 
natus his lord; doth avow “ himself, to- 
gether with all presidents of the churches, 
servants to the emperor ;’¢ doth say, 
that his see and his synod were subject 
to him, and did owe obedience to him. 

Presently after him, Pope Leo I. who 
confirmed that general synod, doth call 
the emperor ‘‘ the prototype son of the 
church ;”’|| and acknowledgeth the body 
of priests to be servants “" {meanest ser- 
vants) of his royal nobleness.’’§ 

After him, Pope Constantine (An. 709) 
(the immediate predecessor of Pope Gre- 
gory li.), when the emperor did com- 
mand him to come to Constantinople, 
“the most holy man,” saith Anastasius 
in his Life, ‘* did obey the imperial com- 
mands.”’4[ 

Yea, Pope Gregory II. himself, before 
his defection (when perhaps the cir- 
cumstances of time did not animate him 
thereto), did, in his epistle to Leo Isaurus, 
acknowledge him as emperor to be ** the 
head of Christians,’** and himself con- 
sequently subject to him. 

This Gregory therefore may be re- 
puted the father of that doctrine, which, 
being fostered by his successors, was by 
Pope Gregory VII. brought up to its ro- 
bust pitch and stature. 


* Ad hoc potestas Dominorum meorum pie- 
tati ccelitus data est super omnes homines. 
Ego indignus famulus vester 
Ego quidem jussioni subjectus. 
P. Greg. I. Ep. ii. 26. 

+ Qui honori quoque imperii vestri se per 
privatum vocabulum superponit.— Ep, iv. 32. 

Ἢ Δεσπόται καὶ réxva.—Act. Syn. vi. p. 53. 
ἡμεῖς δοῦλοι τοῦ βασιλέως, p. 304. ἡμετέρα δουλεία, 
Ῥ. 32. τῶν ἐκκλησιῶν πρόεδροι οἱ δοῦλοι τοῦ χρισ- 
τιανικωτάτου ὑμῶν κράτους. p. 94. δουλικὸς ὑμῶν 
καθ᾽ ἡμᾶς θρόνος. p. θ4. ἔνεκεν ὑπακοῆς, ἧς ὀφείλο- 
μὲν. pp. 33, 34, 

|| ILowrérumoy ἐκκλησίας réxvov.—Act. Syn. vi. 
p. 303. 

ᾧ Ἢ βασιλικὴ εὐγέμεια τοῖς ἐσχάτοις ἑαυτῆς 
δούλοις cvyxarébatve.—Ibid. p. 304. 

{ Misit imp. ad Constantinum P. sacram, 
per quam jussit eum ad regiam ascendere ur- 
bem; qui sanctiss. vir jussis imperialibus ob- 
temperans.—Anast. in Vit. P. Const. 

BR ‘Os βασιλεὺς on τῶν Χοιστιανῶν.---. 


Greg. II, ad Leon. {s. Ep. i. (p. 502.) 


SN anne Se ae 


[InrRop. 


I know, Pope Gregory VII. to counte- 
nance him, doth allege Pope Innocent I. 
excommunicating the Emperor Arcadius 
for his proceedings against St. Chry- 
sostom :* and the writers of St. Chry- 
sostom’s Life, with others of the like 
age and credit, do back him therein.‘ 
But seeing the historians who lived in 
St. Chrysostom’s own time, and who 
write very carefully about him, do not 
mention any such thing ; seeing that, be- 
ing the first act in the kind, must have 
been very notable, and have made a 
great noise; seeing that story doth not 
suit with the tenor of proceedings, re- 
ported by those most credible historians, 
in that case; seeing that fact doth no- 
ways sort to the condition and way of 
those times; that report cannot be true, 
and it must be numbered among the 
many fabulous narrations, devised by 
some wanton Greeks, to set out the life 
of that excellent personage. 

The same pope doth also allege St. 
Gregory M. denouncing excommunica- 
tion and deprivation of honour to all 
kings, bishops, judges, &c. who should 
violate the privilege granted to the mon- 
astery of St. Medard.* But this (as 
are many such privileges) is a rank for- 
gery, unworthily imposed on Pope Gre- 
gory (that prudent, meek, and holy man), 
much to his wrong and disgrace : which 
I will not be at trouble to confute, hav- 
ing shewed St. Gregory to have been of 
another judgment and temper, than to 
behave himself thus towards princes; 
and seeing that task is abundantly dis- 
charged by that very learned man, Mon- 
sieur Launoy.° 

Indeed (upon this occasion to digress 
a little farther), it doth not seem to have 
been the opinion of the ancient popes, 
that they might excommunicate their 
sovereign princes: for if they might, 
why did they forbear to exercise that 
power, when there was greatest reason, 
and great temptation for it ? 

* Siquis autem regum, antistitum, judicum, 
vel quarumcumque secularium personarum, 
hujus apostolice auctoritatis, et nostre pracep- 
tionis decreta violaverit—cujuscunque dignita- 
tis vel sublimitatis sit, honore suo privetur.— 
Gr. M. Post. Et. xxxviit. lib. 2. 

¢ Greg. VII. Ep. viii. 2; Baron an 407, ᾧ 23. 

4 Greg. Alex. Vit. Chrys. cap. 68; Anon. 
Vit. Chrys. cap. 39; Socrates, Sozomen, Theo- 


doret, Palladius. 
¢ Epist. pars vii. 


—— ττο “--- » 


— 


Introp. | 


Why did not Pope Julius or Pope Libe- 
rius excommunicate Constantius, the 
great favourer of the Arians, against 
whom Athanasius, St. Hilary, and Luci- 
fer Calar. do so earnestly inveigh, call- 
ing him heretic, antichrist, and what 
not? How did Julian himself escape 
the censure of Pope Liberius? Why 
did not Pope Damasus thunder against 
Valens, thai fierce persecutor of Catho- 
lics? Why did not Damasus censure 
the Empress Justina, the patroness of 
Arianism? Why did not Pope Siricius 
censure Theodosius 1. for that bloody 
fact, for which St. Ambrose denied him 
the communion? How was it that Pope 
Leo I. (that stout and high pope) had 
not the heart to correct Theodosius Ju- 
nior in this way, who was the supporter 
of his adversary Dioscorus, and the ob- 
stinate protinate protector of the second 
Ephesine council, which that pope so 
much detested? Why did not that pope 
rather compel that emperor to reason by 
censures, than supplicate him by tears ? 
How did so many popes connive at Theo- 
doric and other princes professing Arian- 
ism at their door? Wherefore did not 
Pope Simplicius or Pope Felix thus punish 
the Emperor Zeno, the supplanter of the 
synod of Chalcedon, for which they had 
so much zeal? Why did neither Pope 
Felix, nor Pope Gelasius, nor Pope Sym- 
machus, nor Pope Hormisdas, excom- 
municate the Emperor Anastasius (yea, 
did not so much, Pope Gelasius saith, as 
“touch his name,’”’*) for countenancing 
the oriental bishops in their schism, and 
refractory noncompliance with the papal 
authority ? Those popes did indeed clash 
with that emperor, but they expressly 
deny that they did condemn him with 
others whom he did favour. “We,” 
saith Pope Symmachus, “ did not excom- 
municate thee, Ὁ emperor, but Acacius.— 
If you mingle yourself, you are not ex- 
communicated by us, but by yourself.” 
And, “If the emperor pleaseth to join 
himself with those condemned,” ’ saith 


Pope Gelasius, * it cannot be imputed 
to υ8.᾽} 


* Quid sibi vult autem, quod dixeri timperator 

a nobis se in religione damnatum, cum super 

hac parte decessor meus non solum minime 
nomen ejus attigerit ?—P. Gelas. I. Epist. 4. 

| Nos te non excommunicavimus, imperator, 

Acacium.—Si temisces, non a nobis, sed a 


A TREATISE OF THE POPE’S SUPREMACY. 


63 


Wherefore Baronius doth ill, in affirm- 
ing Pope Symmachus to have anathema- 
tized Anastasius:‘ whereas that pope 
plainly denied that he had excommunicat- 
ed him, yea, denied it even in those words 
which are cited to prove it, being rightly 
read :* for they are corruptly written in 
Baronius and Binius; ego (which hath 
no sense, or one contradictory to his 
former assertion) being put for nego, 
which is good sense, and agreeable to 
what he and the other popes do affirm 
in relation to that matter. 

Why do we not read that any pope 
formally did excommunicate, though di- 


‘vers did zealously contradict and oppose, 


the princes who did reject images ? 

In fine, a noble bishop above 500 
years ago did say, “I read and read again 
the records of the Roman kings and 
emperors, and 1 nowhere find that any 
of them before this was excommanicated 
or deprived of bis kingdom by the Ro- 
man Pontiff.”’+ 

Surely therefore the ancient popes 
did either not know their power, or were 
very negligent of their duty. 

Such have been the doctrine and be- 
haviour of popes in reference to their 
power. 

§ V. This doctrine of the pope’s uni- 
versal power over all persons in all 
matters may reasonably be supposed the 
sentiment of all popes continually fora 
long time, even for more than 500 years 
unto this present day. For, 

1. If this doctrine be false, it implieth 
no slight error, but one of a very high 
nature and most dangerous consequence ; 
which involveth great arrogance and ini- 
quity, which tendeth to work enormous 
wrongs and grievousemischiefs : whence, 


te ipso excommunicatus es.—P. Symmachus I. 
Ep. 7. Siisti placet se miscere damnatis, no- 
bis non potest imputari.—P. Gelas. 1. Ep. 4. 

* Dicis quod, mecum conspirante senatu, 
excommunicaverim te. Ista quidem ego (nego), 
sed rationabiliter factum a decessoribus meis 
sine dubio subsequor.—P. Sym. Ep. 7. You 
say, that I excommunicated you by the joint 
consent of the senate. This I deny: but] un- 
doubtedly follow what was with good reason 
done by my predecessors. 

+ Lego et relego Romanorum regum et im- 
peratorum gesta, et nusquam invenio quen- 
quam eorum ante hune a Romano pontifice 
excommunicatum, vel regno privatum.—Otho 
Frising. Chron. \ib. vi. cap. 305. 

f Baron. an, 503, ᾧ 17. 


64 


if any pope should conceive it false, he 
were bound openly, to disclaim, to con- 
demn, to refute it; lest the authority of 
his predecessors, and his connivance, 
should induce others into it, or settle them 
in it; as it is (in regard to Pope Hon- 
orius) charged upon Pope Leo II. * who 
did not, as it became the apostolical au- 
thority, extinguish the flame of heretical 
doctrine beginning, but did by neglecting 
cherish it.’* In such a case a pope 
must not be silent: for, ** No small dan- 
ger,” saith Pope Gelasius, “ lieth upon 
popes in being silent about what agreeth 
to the service of God:”’t and ‘ If,” 
saith Pope Paschal, ‘‘a pope by his si- 
lence doth suffer the church to be pol- 
luted with the gall of bitterness and root 
of impiety, he should nowise be excus- 
able before the eternal Judge :”’¢ and, 
ςς Error,” saith Pope Felix ILL, ““ which 
is not resisted (by those in eminent of- 
fice), is approved; and truth which is 
not defended, is oppressed:’’|| and, 
‘“‘He is not free from suspicion of a 
close society in mischief, who ceaseth 
to obviate it:”§ and, ‘ We,” saith Pope 
Gregory I., ‘do greatly offend, if we 
do hold our peace at things that are to 
be corrected.’’4[ But all popes since the 
time specified have either openly declar- 
ed for this doctrine, or have been silent, 
and so have avowed it by tacit consent. 
2. Any pope disapproving that tenent 
were bound to renounce communion 
with those that hold and profess it ; or at 
least to check and discountenance it. 
But on the contrary they have suffered it 
to be maintained in their presence and 
audience; and have hugged that sort of 
men with especial favour, as their most 


% cum Honorio, qui flammam heretici 
dogmatis non, at decuit apostolicam authorita- 
tem, incipientem extinxit, sed negligendo con- 
fovit.—P. Leo 11. Ep. 2. 

+ Non leve discrimen incumbit pontificibus 
siluisse pro divinitatis cultu quod congruit.—P. 
Gelas. 1. Ep. ἃ, (ad Anastas. Imp.) 

t Si vero nostro silentio pateremur ecclesi- 
am felle amaritudinis et impietatie radice pol- 
lui, qua ratione possemuf apud eternum Judi- 
cem excusari ?—P. Paschal. 11]. Ep. 3, (ad An- 
selm. Cant.) 

|| Error cui non resistitur, approbatur ; et 
veritas que minime defensatur, opprimitur.— 
P. Feliz Ill. Ep. 1. (ad Acacium.) 

§ Non caret scrupulo societatis occulte, qui 
evidenter facinori desinit obviare.—Jd. Ibid. 

4] Si ea que nobis corrigenda sunt tacemus, 
valde delinquimus.—P. Greg. 1. Ep. ui. 37. 


A TREATISE OF THE POPE’S SUPREMACY. 


[Inrrop. 


affectionate and sure friends: they have 
suspected, discountenanced, and frowned 
on those who have showed dislike of it. 

Those men indeed who vouch this doc- 
trine, may reasonably be deemed to do it 
as accomplices with the popes, on pur- 
pose to gratify and curry favour with 
them, in hopes of obtaining reward and 
preferment of them for it.* 

3. The chief authors and most zeal- 
ous abettors of these notions (popes, syn- 
ods, doctors of the school) have continu- 
ally passed for most authentic masters of 
divinity, and have retained greatest au- 
thority in the church governed and guid- 
ed by the pope. 

4. The decrees containing them do 
stand in their canon law, and in their col- 
lections of synods, without any caution 
or mark of dislike ; which is a sufficient 
indication of their constant adherence to 
this doctrine. 

5. The common style of the papal 
edicts or bulls doth import their sense ; 
which is imperious, in regard to all per- 
sons without exception: “ἢ Let no man” 
(say they) ‘presume to infringe this our 
will and command,” &c. 

6. Popes of all tempers and qualifica- 
tions (even those who have passed for 
the most wise and moderate among them) 
have been ready to practise according to 
those principles, when occasion did in- 
vite, and circumstances of things did per- 
mit; interdicting princes, absolving sub- 
jects from their allegiance, raising or en- 
couraging insurrections ; as appeareth by 
their transactions not long since against 
our princes, and those of France ; which 
shews the very See imbued with those 
notions. 

7. They do oblige all bishops most sol- 
emnly to avow this doctrine, and to en- 
gage themselves to practice according 
to it. For in the oath prescribed to all 
bishops they are required to avow, that 
‘they will observe the apostolical com- 
mands with all their power, and cause 
them to be observed by others ;”t 
that “they will aid and defend the 
Roman papacy and the royalties of 


* Od μόνον αὐτὰ ποιοῦσιν, ἀλλὰ Kal συνευδοκοῦσι 
τοῖς rodooovor,—Rom. i. 32. They not only do 
the same, but have pleasure in them that do 
them. 

+ Mandata apostolica totis viribus observabo, 


| et ab aliis observari faciam. 


IntRoD. ] 


St. Peter against every man;’* that 
“they will to their power persecute 
and impungn heretics, schismatics, and 
rebels to the pope or his successors,”’+ 
without any exception; which was, 1 
suppose, chiefly meant against their own 
prince (if occasion should be); together 
with divers other points, importing their 
acknowledgment and abetting the pope’s 
universal domination. 

These horrible oaths of bishops to the 
pope do seem to have issued from the 
same shop with the high Hildebrandine 
dictates: for the oath in the Decretals is 
ascribed to Pope Gregory (I suppose 
Gregory VII.) And in the sixth Roman 
synod under Gregory VII. there is an 
oath of like tenor, exacted from the bish- 
op of Aquileia; perhaps occasionally, 
which in pursuance of that example 
might be extended to all.* 

And that before that time such oaths 
Were not imposed doth appear from 
hence ; that when Pope Paschal II. did 
require them from some great bishops 
(the bishop of Palermo, and the arch- 
bishop of Poland), they did wonder and 
boggle at it, as an uncouth novelty; nor 
doth the pope, in favour of his demand, 
allege any ancient precedent, but only 
proposeth some odd reasons for it." 
““ You have signified unto me, most dear 
brother, that the king and his nobles did 
exceedingly wonder, that an oath with 
such a condition should be every where 
offered you by my commissioners, and 
that you should take that oath, which I 
had written, and they tendered to νου. ἢ 

§ VI. All Romanists, in consistence 
with their principles, do seem obliged to 
hold this opinion concerning the pope’s 
universal power. For, seeing many of 
their standing masters and judges of con- 
troversies have so expressly from their 


_ * Papatum Romanum ect regalia S. Petri ad- 
jutor eis ero ad retinendum et defendendum 
contra omnem hominem. 

+ Heereticos, schismaticos, et rebelles eidem 
Domino nostro vel successoribus praedictis pro 
posse persequar et impugnabo. 

t Significasti, frater charissime, regem et 
regni majores admiratione permotos, quod pas- 
sim tibi ab apoecrisiariis nostris tali conditione 
oblatum fuerit, si sacramentum, quod a nobis 
Scriptum detulerant, jurares.—P. Pasch. 11. 

6 


“€ Greg. Decret. lib. ii. tit, 24, eap. 4; Con- 
cil. Rom. vi. apud Bin. p. 489. 
* Decret. Greg. lib. i. tit. 6, cap. 4. 


Vou. Il. 9 


—- = 
ry yee ote 


A TREATISE OF THE POPE’S SUPREMACY. 65 


chair declared and defined it; all the 
row for many ages consenting to it and 
countenancing it; not one of them hav- 
ing signified any dissent or dislike of it ; 
and considering that, if in anything they 
may require or deserve belief, it is in 
this point ; for in what are they more skil- 
ful and credible than about the nature of 
their own office? ‘‘ What,” saith Bel- 
larmine wisely, “ may they be conceiv- 
ed to know better than the authority of 
their own See?”* Seeing it hath been 
approved by their most great and famous 
councils, which they hold universal, and 
which their adored synod of Trent doth 
allege for such (the Laterane under Pope 
Innocent If]. that of Lyons under Pope™ 
Innocent IV. the other Laterane under 
Pope Leo X.); seeing it hath been cur- 
rent among their divines of greatest 
vogue and authority, the great masters of 
their school; seeing by so large a con- 
sent and concurrence, during so longa 
time, it may pretend (much better than 
divers other points of great importance) 
to be confirmed by tradition or prescrip- 
tion; why should it not be admitted for a 
doctrine of the holy Roman church, the 
mother and mistress of all churches ? 
How can they who disavow this notion 
be true sons of that mother, or faithful 
scholars of that mistress? How can 
they acknowledge any authority in their 
church to be infallible, or certain, or 
obliging to assent ? 

How can they admit the pope for au- 
thentic judge of controversies, or master 
of Christian doctrine, or in any point 
credible, who hath in so great a matter 
erred so foully, and seduced the Chris- 
tian world ; whom they desert in a point 
of so great consideration and influence 
on practice; whom they, by virtue of 
their dissent from him in this opinion, may 
often be obliged to oppose in his proceed- 
ings ? 

How can they deny, that bad doctrines 
might creep in, and obtain sway in the 
church, by the interest of the pope and 
his clients ? 

How can they charge novelty or hete- 
rodoxy on those who refuse some dic- 
tates of popes, of papal councils, of scho- 
lastic divines, which stand upon no better 


* Ipsis preecipue debet esse nota sue sedis 
authoritas,— Bell. iv. 3. 


66 


grounds than those on which this doc- 
trine standeth ? 

Why hath no synod, of the many 
which have been held in all parts of 
Christendom, clearly disclaimed this opin- 
ion; but all have let it slip, or have 
seemed by silence to approve it? 

Yea, how can the concord and unity of 
that church well consist with a dissent 
from this doctrine? For, 

No man apprehending it false, seem- 
eth capable with good conscience to hold 
communion with those who profess it; 
for, upon supposition of its falsehood, the 
pope and his chief adherents are the 
teachers and abettors of the highest vio- 
lation of divine commands, and most en- 
ormous sins; of usurpation, tyranny, im- 
posture, perjury, rebellion, murder, ra- 
pine, and all the villainies complicated in 
the practical influence of this doctrine. 

It seemeth clear as the sun, that, if 
this doctrine be an error, it is one of the 
most pernicious heresies that ever was 
vented; involving the highest impiety, 
and producing the greatest mischief. 
For if he that should teach adultery, in- 
cest, simony, thieft, murder, or the like 
crimes, to be lawful, would be a heretic; 
how much more would he be such that 
should recommend perjury, rebellion, 
regicide (things inducing wars, confu- 
sions, slaughters, desolations, all sorts of 
injustice and mischief,) as duties! 

How then can any man safely hold 
communion with such persons? May 
Wwe not say with Pope Symmachus, that 
“to communicate with such is to consent 
with them ?” with Pope Gelasius, that 
**it is worse than ignorance of the truth 
to communicate with the enemies of 
truth ?” and, that “* he who communicat- 
eth with such an heresy is worthily judg- 
ed to be removed from our society ?”’* 

§ VII. Yet so loose and slippery are 
the principles of the party which is jum- 
bled in adherence to the pope, that di- 
vers will not allow us to take this tenent 
of infinite power to be a doctrine of their 
church; for divers in that communion 
do not assent to it. 


* Ancommunicare non est consentire cum 
talibus?—P. Sym. JI. Ep. 7. Quasi non sit de- 
terius, et non ignorasse veritatem, et tamen 
communicasse cum veritatis inimicis.—P. Ge- 
las. I Ερ. 1. Cuicunque heresi communicans 
merito judicatur a nostra societate removendus. 
—-Id.ibid. Vide Ep. xiii. p. 642. 


A TREATISE OF THE POPE’S SUPREMACY. 


[IntRop. 


For there is a sort of heretics (as Bel- 
larmine and Baronius call them) sculk- 
ing everywhere in the bosom of their 
church, a!l about Christendom, and in 
some places stalking with open face, who 
restrain “the pope’s authority so far, as 
not to allow him any power over sove- 
reign princes in temporal affairs; much 
less any power of depriving them of 
their kingdoms and principalities.””* 

“They are all branded for heretics, 
who take from the church of Rome, and 
the See of St. Peter, one of the two 
swords, and allow only the spiritual.” 
This heresy Baronius hath nominated the 
‘“‘heresy of the politics.”+ 

This heresy a great nation, otherwise 
sticking tothe Roman communion, doth 
stifly maintain, not enduring the papal 
sovereignty over princes in temporals to 
be preached in it. 

There were many persons, yea, syn- 
ods, who did oppose Pope Hildebrand in 
the birth of his doctrine, condemning it 
for a pernicious novelty, and branding it 
with the name of heresy ; as we before 
shewed. 

Since the Hildebrandine age there have 
been in every nation (yea, in Italy itself) 
divers historians, divines, and lawyers, 
who have in elaborate tracts maintained 
the royal sovereignty against the ponti- 
fical.’ 

This sort of heretics are now so much 
increased, that the Hildebrandine doctrine 
is commonly exploded. Which, by the 
way, sheweth, that the Roman party is 
no less than others subject to change its 
sentiments ; opinions among them gain- 
ing and losing vogue, according to cir- 
cumstances of time and contingencies of 
things. 

§ VUI. Neither are the adherents to 
the Roman chureh more agreed concern- 
ing the extent of the pope’s authority 
even in spiritual matters. 


* Altera non tam sententia quam heresis 
duo docet primo, pontificem ut pontificem ex 
jure divino nullam habere temporalem potesta~ 
tem, nec posse ullo modo imperare principibus 
secularibus, nedum eos regnis et principatu 
privare Bell. V. 1 

+ Heeresis errore notantur omnes qui ab eccle- 
sia Rom, cathedra Petri e duobus alterum gla- 
dium auferunt, nec nisi spiritualem concedunt. 
—Baron. anno 1053, § 14. Heeresis Politico- 
rum, Baron. an. 1073, § 13. 

‘ Otto Frising. Sigebert. Abbas Ubsp. Occam, 
Marsilius Patav. &c. 


intRop. ] 


For, although the popes themselves 
plainly do claim an absolute supremacy 
in them over the church; although the 
stream of divines who do flourish in fa- 
vour with them doth run that way; al- 
though, according to their principles (if 
they had any principles clearly and cer- 
tainly fixed), that might seem to be the 
doctrine of their church: yet is there 
among them a numerous party, which 
doth not allow him such a supremacy, 
putting great restraints to his authority 
(as we shall presently shew.) And as 
the other party doth charge this with 
heresy, so doth this return back the same 
imputation on that. 

§ IX. That their doctrine is in this 
matter so various and uncertain, is no 
great wonder ; seeing interest is concern- 
ed in the question, and principles are de- 
fective toward the resolution of it. 

1. Contrary interests will not suffer the 
point to be decided, nor indeed to be free- 
ly disputed on either hand. 

On one hand, the pope will not allow 
his prerogatives to be discussed ; accord- 
ing to that maxim of the great Pope In- 
nocent III., “ When there is a question 
touching the privileges of the apostolic 
see, we will not that others judge about 
them.”* Whence (as we before touched) 
the pope did peremptorily command his 
legates at ‘Trent, in no case to permit any 
dispute about his authority. 

On the other hand, the French will not 
permit the supremacy of their king in 
temporals, or the privilegesof their church 
in spirituals, to be contested in their king- 
dom. Nor, we may suppose, would any 
prince admit a decision prejudicial to his 
authority and welfare, subjecting and en- 
slaving him to the will of the Roman 
court. Nor (we may hope) would any 
church patiently comport with the irre- 
coverable oppression of all its rights and 
liberties by a peremptory establishment 
of papal omnipotency. 

2. Nor is it easy for their dissensions 
to be reconciled upon theological grounds, 
and authorities to which they pretend 
deference. For, not only their schools 
and masters of their doctrine do in the 
case disagree, but their synods do notori- 
ously clash. 


* Cum super privilegiis sedis apostolice 
causa vertatur, nolumus de ipsis per alios judi- 
cari.— Greg. Deer. lib. ii. tit. 1, cap. 12. 


A TREATISE OF THE POPE’S SUPREMACY. 


67 


§ X. Yea, even popes themselves have 
shifted their pretences, and varied in style, 
according to the different circumstances 
of time, and their variety of humours, de- 
signs, interests. 

In time of prosperity and upon advan- 
tage, when they might safely do it, any 
pope almost would talk high, and assume 
much to himself: but when they were 
low, or stood in fear of powerful contra- 
diction, even the boldest popes would 
speak submissly or moderately. As, for 
instance, Pope Leo ἴ., after the second 
E:phesine synod, when he had to do with 
Theodosius I{., did humbly supplicate,and 
whine pitifully; but after the synod of 
Chalcedon, having got the emperor favour- 
able, and most of the bishops complacent 
to him, he ranted bravely. And we may 
observe, that even Pope Gregory VII., 
who did swagger so boisterously against 
the Emperor Henry, was yet calm and 
mild in his contests with our William the 
Conqueror ; who hada spirit good enough 
for him, and was far out of his reach. 

And popes of high spirit and bold face 
(such as Leo I., Gelasius I., Nic. I., Gre- 
gory Il., Gregory VII., Innocent III., Bon- 
face VIII., Julius Il., Paul IV., Sextus 
V., Paulus V., &c.), as they did ever 
aspire to screw papal authority to the 
highest peg ; so would they strain their 
language in commendation of their See 
as high as their times would bear. But 
other popes of meeker and modester dis- 
position (suchas Julius I., Anastasius II., 
Gregory I., Leo II, Adrian VL, &c.), 
were content to let things stand as they 
found them, and to speak in the ordina- 
ry styleof their times; yet so, that few 
have let their authority go backward or 
decline. 

We may observe, that the pretences 
and language of popes have varied ac- 
cording to several periods, usually grow- 
ing higher as their state grew looser from 
danger of opposition or control. 

In the first times, while the emperors 
were pagans, their pretences were suited 
to their condition, and could not soar high ; 
they were not then so mad as to pretend 
to any temporal power, and a pittance of 
spiritual eminency did content them. 

When the empire was divided, they 
could sometimes be more haughty and 
peremptory ; as being in the west, shroud- 
ed under the wing of the emperors there 


a μδ.υ a 
΄ ΦῪ ἣ 
ἕ 


68 
(who commonly did affect to improve 
their authority, in competition to that of 


A TREATISE OF THE POPE’S SUPREMACY. 


other bishops), and at distance from the 
reach of the eastern emperor.’ 

The cause of Athanasius having pro- 
duced the Sardican canons, concerning 
the revision of some causes by the popes, 
by colour of them they did hugely en- 
large their authority, and raise their 
style ; especialy in the west, where they 
had great advantages of augmenting their 
power. 

When the western empire was fallen, 
their influence upon that part of the em- 
pire which came under protection of the 
eastern emperors rendering them able to 
do service or disservice to those empe- 
rors, they, according to the state of times, 
and the need of them, did talk more big 
or more tamely. 

Pope Boniface 1Π., having by compli- 
ance with the usurper Phocas obtained a 
declaration from him concerning the head- 
ship.of the Roman church, did make a 
considerable step forward toward the 
height of papal greatness. 

After that Pope Gregory II. had with- 
drawn Italy from the oriental. empire, 
and Rome had grown in a manner loose 
and independent from other secular pow- 
ers; in the confusions of the west, the 
pope interposing to arbitrate between 
princes, trucking and bartering with them, 
as occasion served, for mutual aid and 
countenance, did grow in power, and an- 
swerably did advance his pretences. 

The spurious Decretal Epistles of the 
ancient popes (which asserted to the 
pope high degrees of authority) being 
foisted into men’s hands, and insensibly 
creeping into repute did inspire the pope 
with confidence to invade all the ancient 
constitutions, privileges, and liberties of 
churches ; and having got such interest 
every where, he might say what he pleas- 
ed, no clergyman daring to check or cross 
him. Having drawn to himself the final 
decision of all causes, having gota finger 
in disposal of all preferments ; having by 
dispensations, exemptions, and grants of 
privileges, tied to him so many depend- 
ents, what might not he say or do? 

Pope Gregory VII. being a man of un- 
tameable spirit, and taking advantage 
from the distractions and corruptions of 


! P. Nich. ad Imp. Mich, p. 511, 513. 


| INTROD. 


his times, did venture to pull a feather 
with the emperor; and with success hav- 
ing mated him, did set up a peremptory 
claim to sovereignty over all persons in 
all causes. 

In his footsteps his successors have 
trodden, being ever ready upon occasion 
to plead such a title, and to practise ac- 
cording to it. No pope would forego 
any power which had been claimed by 
his predecessors. And popes would ever 
be sure to have dancers after their pipe, 
numberless abettors of their pretences. 

No wonder, then, that persons defer- 
ring much regard to the authority of 
popes, and accommodating their conceits 
to the dictates of them (or of persons de- 
pending on them), should in their opin- 
ions vary about the nature and extent of 
papal authority ; it having never been 
fixed within certain bounds, or having in 
several ages continued the same thing. 

§ XI. Wherefore intending by God’s 
help to discuss the pretended authority of 
the pope, and to shew that he by no di- 
vine institution, and by no immutable 
right, hath any such power as he doth 
claim ; by reason of this perplexed varie- 
ty of opinions 1 do find it difficult to state 
the question, or to know at what distinct 
mark I should level my discourse. 

§ XII. But seeing his pretence to any 
authority in temporals, or to the civil 
sword, is so palpably vain, that it hardly 
will bear a serious dispute, having noth- 
ing but impudence and sophistry to coun- 
tenance it ; seeing so many in the Roman 
communion do reject it, and have sub- 
stantially confuted it; seeing now most 
are ashamed of it, and very few (even 
among those sects which have been its 
chief patrons) will own, it; seeing Bel- 
larmine himself doth acknowledge it a 
novelty devised about 500 years ago in 
St. Bernard’s time;* seeing the popes 
themselves, whatever they think, dare 
now scarce speak out, and forbear upon 
sufficient provocation to practise accord- 
ing to it; I shall spare the trouble of 
meddling with it, confining my discourse 
to the pope’s authority in ecclesiastical 


* Primi qui temporalem potestatem summo 
pontifici ex Christi institutione tribuunt, viden- 
turesse Hugo de S. Victore, Bernardus, &c.— 
Bell. v.5. The first that yield the pope tem- 
poral power by Christ’s institution, seem to be 
Hugo, ἄτα. 


Inrrop.] 


affairs; the pretence whereto I am per- 
suaded to be no less groundless, and no 
less noxious than the other to Christen- 
dom; the which being overthrown, the 
other, as superstructed on it, must also 
necessarily fall. 

§ XIII. And here the doctrine which I 
shall contest against is that in which the 
cordial partisans of that See do seem to 
consent, which is most common and cur- 
rent, most applauded and countenanced 
in their theological schools; which the 
popes themselves have solemnly defined, 
and declared for standing law, or rule of 
jurisdiction; which their most authentic 
synods (whereby their religion is declar- 
ed, and distinguished from others) have 
asserted or supposed ; which the tenor 
of their discipline and practice doth hold 
forth ; which their clergy by most solemn 
professions and engagements is tied to 
avow; which all the clients and confi- 
dents of Rome do zealously stand for 
(more than for any other point of doc- 
trine ;) and which no man can disclaim 
without being deemed an enemy ora 
prevaricator toward the apostolic see. 

§ XIV. Which doctrine is this, That 
(in the words of the Florentine synod’s de- 
finition) ‘* the apostolical chair and the Ro- 
man high priest doth hold a primacy over 
the universal church ; and that the Roman 
high priest is the successor of St. Peter, 
the prince of the apostles, and the true 
lieutenant of Christ, and the head of the 
church; and that he is the father and doc- 
tor of all Christians; and that unto him,” 
in St. Peter, “ full power is committed to 
feed, and direct, and govern the catholic 
church under Christ ; according as is con- 
tained in the Acts of General Councils 
and in the Holy Canons.”* 

That (in the words of Pope Leo X. ap- 
proved by the Laterane synod)t+ “ Christ 
before his departure from the world, did 
in solidity of the rock institute Peter and 
his successors to be his lieutenants, to 
whom it is so necessary to obey, that 
who doth not obey must die the death.” 


* "re δρίζομεν τὴν ἁγίον ἀποστολικὴν καθέδραν 
écc.—Concil. Fior. defn. p. 854 : os 
+ Christus—migraturus ex mundo ad Pat- 
Tem, in soliditate Petre Petrum ejusque suc- 
cessores Vicarios suos instituit, quibus ex libri 
sRegum testimonio ita obedire necesse est, ut 
qui non obedierit, morte moriatur.—P. Leo X. 
in Conc. Later. sess. xi. p. 151. 


A TREATISE OF THE POPE’S SUPREMACY. 


69 


That to the pope, assovereign monarch 
by divine sanction of the whole church, 
do appertain royal prerogatives (regalia 
Petri, the royalties of Peter, they are 
called in the oath prescribed to bishops.) 
Such as these which follow : 

To be superior to the whole church, and 
to its representative, a general synod of 
bishops. To convocate general synods 
at his pleasure ; all bishops being obliged 
to attend upon summons from him. ‘To 
preside in synods, so as to suggest mat- 
ter, promote, obstruct, overrule the de- 
bates in them. To confirm or invalidate 
their determinations, giving like to them 
by his assent, or subtracting it by his dis- 
sent. To define points of doctrine, or to 
decide controversies authoritatively ; so 
that none may presume to contest, or dis- 
sent from his dictates. To enact, establish, 
abrogate, suspend, dispense with ecclesias- 
tical laws and canons. To relaxor evacu- 
ate ecclesiastical censures by indulgence, 
pardon, &c. To avoid promises, vows, 
oaths, obligations to laws by his dispensa- 
tion.* To be the fountain of all pastoral 
jurisdiction and dignity. To constitute, 
confirm, judge, censure, suspend, depose, 
remove, restore, reconcile bishops. To 
confer ecclesiastical dignities and bene- 
fices by paramount authority, in way of 
provision, reservation, &c. ‘To exempt 
colleges, monasteries, ὅσο. from jurisdic- 
tion of their bishops and ordinary supe- 
riors. To judge all persons in all spiri- 
tual causes, by calling them to his cogni- 
zance, or delegating judges for them, 
with a final and peremptory sentence. 
To receive appeals from all ecclesiasti- 
cal judicatories; and to reverse their 
judgments, if he findeth cause. ‘To be 
himself unaccountable for any of his do- 
ings, exempt from judgment, and liable 
to no reproof. 'To erect, transfer, abolish 
episcopal sees, To exact oaths of fealty 
and obedience from the clergy. To 
found religious orders ; or to raise a spir- 
itual militia for propagation and defence 
of the church. To summon and com- 
misionate soldiers by croisade, We. to fight 
against infidels, or persecute infidels. 

Some of these are expressed, others 
in general terms couched in those words 
of Pope Eugenius, telling the Greeks 
what they must consent unto. “ The 


« Bell. iv. 22. 


70 


pope,” said he, “will have the preroga- 
tives of his church; and he will have ap- 
peals to him; and to feed all the church 
of Christ, as shepherd of the sheep. 
Beside these things, that he may have 
authority and power to convoke general 
synods, when need shall be; and that all 
the patriarchs do yield to his will.’* 

That the pope doth claim, assume, and 
exercise a sovereignty over the church 
endowed with such prerogatives, is suffi- 
ciently visible in experience of fact, is 
apparent by the authorized dictates in 
their canon law, and shall be distinctly 
proved by competent allegations, when 
we shall examine the branches of this 
pretended authority. 

In the mean time it sufficeth to observe, 
that in effect all clergymen do avow so 
much, bona fide and without prevarication 
do submit to take the oaths and engage- 
ments prescribed to them of course by 
papal appointment. For this surely, ac- 
cording to the pope’s meaning (by which 
their obligation is to be measured), is de- 
signed in the profession ordained by 
Pope Pius IV. wherein every beneficed 
clergyman is enjoined to say, ‘* And I do 
promise and swear true obedience to the 
Roman pontul, the successor of St. Pe- 
ter, and the vicar of Jesus Christ.’’t 
Which profession was appointed in pursu- 
ance of a sanction made by the Trent 
council, that all such persuns “ should 
vow and swear to abide in obedience to 
the Roman church ;”¢ and consequently, 
how hard soever its yoke should be, they 
would not shake it off: which inferreth 
most absolute sovereignty of that church, 
or of the pope, who ruleth the roast in it. 

But what that ¢rue obedience doth im- 
port, or how far the papal authority in 
the pope’s own sense, and according to 
the public spirit of that church, doth 
stretch, is more explicitly signified in the 


* Θέλει τὰ προνόμια τῆς ἐκκλησίας αὐτοῦ, καὶ θέ- 
λει ἔχειν τὴν ἔκκλητον, καὶ ποιμαίνειν πᾶσαν τὴν ἐκκ- 
λησίαν τοῦ Χριστοῦ, ὥσπερ ποιμὴν τῶν προθάτων' 
πρὸς τούτοις, ἵνα ἔχη ἐξουσίαν καὶ δύναμιν συγκρο- 
τεῖν σύνοδον οἰκουμενικὴν, ὅτι δεήσεις" καὶ πάντας τοὺς 
τατριάρχας ὑπείκειν τῷ θελήματι αὐτοῦ. ---- Conc. 
Flor. p. 346. 

+ Romanoque pontifici, B. Petri successori, ac 
Jesu Christi vicario, veram obedientiam spon- 
deo ac juro.—Bull, Pi LV. super forma juram. 

t Provisi de beneficiis—in Romane ecclesiz 
obedientia se permansuros spondeant ac jurent. 
—Cone. Trid. sess. xxiv. cap. 12. 


A TREATISE OF THE POPE’S SUPREMACY. 


rs ee ea 
Ἶ 


[INTROD. 


oath which all bishops at their consecra- 
tion, and all metropolitians at their in- 
stalment, are required to take; the 
which, as it is extant in the Roman Pon- 
tifical,* set out by order of Pope Clem- 
ent VIII. doth run in those terms :— 
«ΠΝ. elect of the church of N., from 
henceforward will be faithful and obedi- 
ent to St. Peter the apostle, and to the 
holy Roman church, and to our lord the 
Lord N. pope NN. and to his successors, 
canonically coming in. I will πολλοῦ ad- 
vise, consent, or do any thing that they 
may lose life or member, or that their 
persons may be seized, or hands anywise 
laid upon them, or any injuries offered to 
them, under any pretence whatsoever. 
The counsel which they shall intrust me 
withal, by themselves, their messengers, 
or letters, 1 will not knowingly reveal to 
any to their prejudice. I will help them 
to defend and keep the Roman papacy, 
and the royalties of St. Peter, saving my 
order, against all men. The legate of 
the apostolic see, going and coming, I 
will honourably treat and help in his 
necessities. The rights, honours, privi- 
leges, and authority of the holy Roman 
church, of our Lord the pope, and his 
foresaid successors, [| will endeavour to 
preserve, defend, increase, and advance. 
I will not be in any counsel, action, or 
treaty, in which shall be plotted against 
our said lord, and the said Roman church, 
any thing to the hurt or prejudice of their 
persons, right, honour, state, or power ; 
and if I shall know any such thing to be 
treated or agitated by any whatsoever, | 
will hinder it to my power; and as soon 
as I can will signify it to our said lord, or 
to some other, by whom it may come to 
his knowledge. The rules of the holy 
fathers, the apostolic decrees, ordinances, 
or disposals, reservations, provisions, and 
mandates, I will observe with all my 
might, and cause to be observed by 
others. Heretics, schismatics, and rebels 
to our said lord, or his foresaid succes- 
sors, I will to my power persecute and 
oppose. I will come to a council when 1 
am called, unless I be hindered by a ca- 
nonical impediment. L will by myself in 
person visit the threshold of the apostles 
every three years; and give an account 
to our lord and his foresaid successors of | 


* Pontif. Rom. Antwerp. anno 1626, p. 59, 86. 


ee ee 
- 
‘ ‘ 
ν ἴω» » 


A TREATISE OF THE POPE’S SUPREMACY. 


IntRop.] 


all my pastoral office, and of all things 
anywise belonging to the state of my 


church, to the discipline of my clergy 


and people, and lastly to the salvation of 


souls committed to my trust ; and will in 
like manner humbly receive and diligent- 
ly execute the apostolic commands. And 
if I be detained by a lawful impediment, 
I will perform all the things aforesaid by 
a certain messenger hereto specially em- 
powered, a member of my chapter, or 
some other in ecclesiastical dignity, or 


else having a parsonage ; or in default of 


these, by a priest of the diocese ; or in 
default of one of the clergy [of the dio- 
cese], by some other secular or regular 
priest of approved integrity and religion, 
fully instructed in all things above men- 
tioned. And such impediment I will 
make out by lawful proofs to be trans- 
mitted by the foresaid messenger to the 
cardinal proponent of the holy Roman 
church in the congregation of the sacred 
council. The possessions belonging to 
my table I will neither sell, nor give 
aWay, nor mortgage, nor grant anew in 
fee, nor anywise alienate, no, not even 
with the consent of the chapter of my 
church, without consulting the Roman 
pontiff. And if I shall make any aliena- 
tion, I will thereby incur the penalties 
contained in a certain constitution put 
forth about this matter. So help me God 
and these holy gospels of God.”* 


* Ego N, electus ecclesia N. ab hac hora in 
antea fidelis et obediens ero B. Petro apostolo, 
sancieque Romane ecclesia, et domino nostro, 
domino N. pape N. suisque successoribus ca- 
nonice inirantibus. -Non ero in cousilio, aut 
consensu, vel jacto, ut Vitam perdant, aut mem- 
bram ; seu capiantur mala captione ; aut in eos 
manus quomodolibet ingerantur ; vel injurie@ ali- 
qua inferantur, quovis quasito colore. Consilium 
vero quod mihi credituri sunt, per se, aut nun- 
clos Suos, seu literas, ad eorum damnum, me sci- 
ente, nemini pandam. Papatum Romanum ef 
regalia Sancti Petri adjutor eis ero ad defenden- 
dum et retinendum, salvo meo ordine, contra 
omnem hominem. Legainm apostolicem sedis 
in eundo et redeundo honorifice traciabo, et in 
Suis hecessitatibus acjuvabo. Jura, honores, 
a auctoritatem sancte Rvumanae eccle- 
se, m nostri papa εἰ successorum pre- 
dictorum, conservare, defendere, augere, pro- 
movere curabo. Neque ero in consilio, vel 
facto, seu tractatu in qvibus contra ipsum do- 
minum nostrum, vel candem Romanam eccle- 
siam aliqua sinistra vel prejudicialia persona- 
rum, juris, honoris, status et potestatis eorum 
machinentur. st talia a quibuscunque 


71 


Such is the oath prescribed to bishops, 
the which is worth the most serious at- 
tention of all men, who would under- 
stand how miserably slavish the condi- 
tion of the clergy is in that church, and 
how inconsistent their obligation to the 
pope is with their duty to their prince. 

And in perusing it we may note, that 
the clauses in a different character are in 

‘the more ancient oath extant in the Gre- 
gorgian Decretals: by which it appear- 
eth how the pope doth more and more en- 
large his power, and straiten the bands of 
subjection to him.' And it is very remark- 
able that the new oath hath changed those 
words, ‘‘ regulas sanctorum patrum” into 
“regalia Sancti Petri,” 7. e. “the rules 


tractart vel procurart novero, tmpediam hoc 
pro posse, et quanto citius potero significabo 
erdem domino nostro, vel aliert per quem pos- 
sit ad ipsius notitiam pervenire. Regulas 
sanctorum Patrum, decreta, ordinationes, seu 
dispositiones, reservationes, provisiones et 
mandata apostolica totis viribus observabo, et 
aciam ab alus observari. Hereticos, schis- 
maticos, et rebelles eidem domino nostro vel 
successoruus predictis pro posse persequar et 
unpugnabo, Vocatus ad synodum veniam, nisi 
prepeditus fuero canouica prepepitione. Apos- 
tolorum limina singulis trienniis personaliter 
per me ipsum visitabo, et domino estro ac succes- 
soribus prefatis ratiunem reddam de toto mco 
pastoralt officio ac de rebus omnilus ad mee 
ecclesi@ statum, ad cleri, et populi disciplinam, 
animarum denique que mee πάει tradite sunt, 
salutem quovis modo pertinentibus, et vicissim 
mandata apostolica humiliter recipiam et quam 
diligentissime exeyuar. Quod st legitimo im- 
pedimento detentus fucro praefata omnia aa- 
implebo per centum nuncium ed hoc speciale 
mandatum habentem de gremio mei capituli, 
aut alium in dignitate ecclesiastica constitu- 
tum, seu alias, personatum habentem; aut, his 
mihi deficuentibus, per diecesanum sacerdotem ; 
et clero deficiente omnino per aliguem alium 
presbyterum secularem vel regularem spectate 
prolitatis et religionis de supradictis omnibus 
plene instructum. De hujusmodi cutem im- 
pedimento docebo per legitimas probationes ad 
sancte Romane ecclesia cardinalem proponen- 
tem in congregatione sacri concilii per supra- 
dictum nuncium transmittendas. Possessio- 
nes vero ad mensam meam pertinentes non 
vendam, nec donabo neque impignorabo, nec 
de novo infeudabo vel aliguo modo alienabo, 
etiam cum consensu capituli ecclesia mee, in- 
consulto Romano pontifice. Et si ad aliguam 
alienationem devenero, panas in quadam super 
hoc edita constitutione contentas 0 ipso incur- 
rere volo. Sic me Deus adjuvet et hen sanc- 
ta Dei evangelia. 
' Greg. Decib. |. ii. ut. 24. cap. 4. 


72 


of the holy fathers” into ‘the royalties 
of St. Peter.” 

§ XV. I know there are within the Ro- 
man communion great store of divines, 
who do contract the papal sovereignity 
within a much narrower compass, refus- 
ing to him many of those prerogatives, 
yea, scarce allowing to him any of them. 

There are those who affirm the pope, 
in doctrine and discipline, subject to the 
church, or to a general synod represent- 
ing it. Which opinion thwarteth a prop- 
osition, in Bellarmine’s opinion, even al- 
most an article of faith: but to be even 
with him, they do hold his proposition to 
be quite heretical: “The pope is sim- 
ply and absolutely above the universal 
church ;—this proposition is almost an 
article of faith,’* saith Bellarmine: the 
cardinal of Lorrain on the contrary, 
‘“* But I,” saith he, ““ cannot deny but that 
Tama Frenchman, and bred up in the 
church of Paris, which teaches that the 
Roman pontiff is subject toa council, 
and they who teach the contrary are 
there branded as heretics.” 

There are those who affirm the pope, 
if he undertake points of faith without 
assistance of a general synod, may teach 
heresy ; (which opinion, as Bellarmine 
thought, doth “closely border on here- 
sy :᾽1) and those who conceive that popes 
may be and have been heretics; whence 
Christians sometimes are not obliged to 
admit their doctrine, or observe their 
pleasure. 

There are those who maintain the 
pope, no less than other bishops, subject 
to the canons, or bound to observe the 
constitutions of the church; that he may 
not infringe them, or overrule against 
them, or dispense with them: and that 
to him attempting to do so, obedience is 
not due. 

There are those who maintain, that 
the pope cannot subvert or violate the 
rights and liberties of particular churches, 


* Summus pontifex simpliciter et absolute est 
supra ecclesiam universam ; hee proposi- 
tio est fere de fide.—Bell de Conc. ii. 17. 

+ Ego vero negare non possum quin Gallus 
sim, et Parisiensis ecclesiz alumnus, in qua 
Rom. pontificem subesse concilio tenetur, et 
gui docent ibi contrarium, li tanquam heretici 
notantur.—Card. Loth. apud Laun. Ep.\. 1. 

¢ Que sententia videtur omnino erronea et 
heresi proxima —Bell. iv. 2. 


ae a ee 


A TREATISE OF THE POPE’S SUPREMACY. 


[InrRop. 


settled in them agreeably to the ancient 
canons of the church. universal. 

There are those who assert to general 
councils a power of reforming the 
church, without or against the pope’s 
consent. 

There are those who, as Bellarmine 
telleth us, do allow the pope to be no 
more in the ecclesiastical republic than 
as the Duke of Venice in his senate, or 
as the general of an order in his congre- 
gation; and that he therefore hath but a 
very limited and subordinate power." 

There are consequently those who con- 
ceive the pope notoriously erring, or mis- 
demeaning himself, to the prejudice of 
the Christian state, may be called to an 
account, may be judged, may be cor- 
rected, may be discarded by a general 
synod. | 

Such notions have manifestly prevail- 
ed'in a good part of the Roman com- 
munion, and are maintained by most di- 
vines in the French church; and they 
may be supposed every where common, 
where there is any liberty of judgment, 
or where the inquisition doth not reign. 

There have been seasons wherein 
they have so prevailed, as to have been 
defined for catholic truths in great syn- 
ods, and by them to have been applied to 
practice. For, 

In the first great synod of Pisa it was 
declared, that councils may ‘‘ reform the 
church sufficiently both in head and 
members :”" and accordingly that synod 
did assume to judge two popes (Gregory 
ΧΙ. and Benedict XIII.) contending for 
the papacy (whereof one was the true 
pope; and deposing them both, did sub- 
stitute Alexander V. ‘* who for one year” 
(as Antoninus reporteth), ‘‘ according to 
the common opinion, did hold the seat of 
Peter,”* 

The synod of Constance declared, that 
‘the synod lawfully assembled in the Ho- 
ly Ghost, making a general council repre- 
senting'the catholic church militant, hath 
immediately power from Christ; to which 
every one, of whatever state or dignity 
he be, although it be papal, is. bound to 
obey in those things which belong to 


* Qui anno uno sedem Petri tenuit, secun- 
dum communem opinionem.—Anion. de Conci. 
Pis. cap. v. ὁ 3. 

“ Bell. de Conc. ii. 14. 

*" Anon 1409, Conc. Pis. Sess. 16, 17. 


Inrrop.] 


faith, and the extirpation of (the said) 
schism, and the general reformation of 
the church of God in head and mem- 
bers.””* ‘ 

The which doctrine they notably put 
in practice, exercising jurisdiction over 
popes, and for errors, misdemeanours, or 
contumacies, discarding three (of whom 
it is hard if one were not true pope), 
and choosing another, who afterwards 


did pass for a right pope, and himself did | correct or suppress them, 
(30 | to be violent in reclaiming them to his 


confirm the acts of that council. 
that this semi-heresy hath at least the au- 
thority of one pope to countenance it.) 
* Our most holy lord the pope said in 
answer thereunto, that he would maintain 
and inviolably observe all and every of 
those things that were conciliarly deter- 
mined, concluded, and decreed, by the 
present council in matters of faith.’’t 

The synod of Basil declared the same 
point, “that. councils are superior to 
popes, to be atruth of catholic faith, which 
whoever doth stiffly oppose is to be ac- 
counted a heretic:t Nor (say they) did 
any skilful man ever doubt the pope to 
be subject to the judgment of general 
synods in things concerning faith.|| In 
virtue of which doctrine, and by its irre- 
sistible authority,”§ the synod did sen- 
tence and reject Pope Eugenius as crim- 
inal, heretical, and contumacious. 

These synods, although reprobated by 
popes in counter-synods, are yet by 
many Roman Catholic divines retained in 
great veneration ;* and their doctrine is 
so current in the famous Sorbonne, that 
(if we may believe the great Cardinal of 
Lorrain) the contrary is there reputed 


heretical.4| 


* Primo declarat quod ipsa synodus, &c.— 
Sess. 4, 5. 

7 Sanctiss. Dominus noster papa dixit, res- 

ndendo ad pradicta, quod omnia et singula 
eterminata, conclusa et decreta in materiis 
fidei per praesens concilium conciliariter tene- 
re, et inviolabiliter observare volebat.—Conc. 
Const. sess. xlv. p. 1119. 

} Veritas de potestate concilii supra papam 
—— est veritas fidei catholico—cui pertina- 
citer repugnans est censendus hereticus.— 
Conc. Bas. sess. xxxiii. (p 95.) 

|| Nec unquam aliquis peritoruam dubitavit, 
summum pontificem in his que fidem concer- 
nunt judicio earundem generalium synodoruam 
esse subjectum.—Concil, Bas. sess, xiv. p. 117. 

§ Vigore cujus, ac ineffabili et inexpugnabili 
authoritate——. Sess.xxxviii. p. 101. 
Ἵ Ego vero negare non possum, ὅζο. 
= age Later. &c.) 

ov. Il. 10 


A TREATISE OF THE POPE’S SUPREMACY. 


7 —_— σῦν» 
~~ " ? . 
’ 7 


73 


§ XVI. Yet notwithstanding these op- 
positions, the former opinion averring the 
pope’s absolute sovereignty, doth seem to 
be the genuine doctrine of the Roman 
church, if it hath any. 

For those divines, by the pope and his 
intimate confidents, are looked upon asa 
mongrel brood, or mutinous faction; 
which he by politic connivance doth only 
tolerate, because he is not well able to 


He is afraid 


sense, lest he spend his artillery in vain, 
and lose all’ his power and interest with 
them.* 

Nor indeed do those men seem to ad- 
here to the Roman party out of entire 
judgment or cordial affection; but in 
compliance with their princes, or upon 
account of their interest, or at best re- 
gard to peace and quiet. They cannot 
conveniently break with the pope, be- 
cause his interest is twisted with their 
own, so as not easily to be disentangled. 

For how can they heartily stick to the 
pope, whenas their opinion doth plainly 
imply him to be an usurper and a tyrant 
(claiming to himself, and exercising au- 
thority over the church, which doth not 
rightfully belong to him;) to be a rebel 
and traitor against the church (invading 
and possessing the sovereignty due to it; 
for such questionless the Duke of Venice 
would be, should he challenge and as- 
sume to himself sucha power over his 
commonwealth, as the pope hath over 
Christendom ;) to be an impostor and se- 
ducer, pretending to infallible conduct, 
which he hath not. 

How can they honestly condemn those 
who (upon such grounds) do shake off 
such yokes, refusing to comply with the 
pope, till he correct his errors, till he 
desist from those usurpations and im- 
postures, till he restore to the church its 
rights and liberties ? 

How are the doctrines of those men 
consistent or congruous to their practice ? 


For they call the pope monarch of the | 


church, and universal pastor of Chris- 
tians, by God’s appointment, indefecti- 
bly ; yet will they not admit all his laws, 
and reject doctrines which he teacheth, 
particularly those which most nearly 


* Nam adhuc videmus ab ecclesia tolerari, 
qui eam sententiam sequuntur ——. Bell. iv. 2. 


74 


touch him, concerning his own office and 
authority. They profess themselves his 
loyal subjects, yet pretend liberties which 
they will maintain against him. They 
hold that all are bound to entertain com- 
munion with him, yet confess that he 
may be heretical and seduce into error. 
They give him the name and shadow of 
a supremacy, but so that they can void 
the substance and reality thereof.* 

In fine, where should we seek for the 
doctrine of the Roman church, but at 
Rome, or from Rome itself? where 
these doctrines are heterodoxies. 

§ XVII. We shall not therefore have 
a distinct regard to the opinion of these 
semi-Romanists ; nor consider them other- 
wise, than to confirm that part of truth 
which they hold, and to confute that part 
of error which they embrace ; allowing, 
at least in word and semblance, more 
power to the pope than we can admit as 
due to him. Our discourse shall be 
levelled at him as such as he pretendeth 
himself to be, or as assuming to himself 
the forementioned powers and _ preroga- 
tives. 

§ XVII. Of such vast pretences we 
have reason to require sufficient grounds. 
He that demandeth assent to such im- 
portant assertions, ought to produce clear 
proofs of them: he that claimeth so 
mighty power, should be able to make 
outa good title to it; for, “No man 
may take this” (more than pontifical) 
‘honour to himself, but he that is call- 
ed by God, as was Aaron.”’? ‘ They 
are worthily to be blamed, who tumultu- 
ously and disorderly fall upon curbing 
or restraining those who by no law are 
subject to them.” 

We cannot well be justified froma 
stupid easiness, in admitting such a lieu- 
tenancy to our Lord, if we do not see 
exhibited to us manifest and certain 
patents assuring its commission to us. 


* Monifestum autem schismatis argumen- 
tum est, cum quis se communioni subtrahit 
apostolic sedis.—Balus. not. ad Agobard. p. 
112. It is a manifest argument of schism, 
when any man withdraws himself from com- 
munion with the apostolic see. 

+ Jure culpandi sunt, qui turbide atque inor- 


dinate in eos coercendos insiliunt, qui nulla 
sibi lege subjecti sunt.—Aug. de Unit. Eccl. 
cap. 17. 

» Heb. v. 4. 


A TREATISE OF THE POPE’S SUPREMACY. 


= SF). 
me ΕΣ 


[InTROD- 


We should love the church better than 
to yield up its liberty to the will of a 
pretender, upon slight or no ground. 
Their boldly claiming sucha power, their 
having sometime usurped such a power, 
will not excuse them or us.* Nor will 
precarious assumptions, or subtle distinc- 
tions, or blind traditions, or loose con- 
jectures, serve for probations in such a 
case. 

§ XIX. Such demands they cannot 
wholly balk: wherefore for satisfaction 
to them, not finding any better plea, they 
hook in St. Peter ; affirming that on him 
by our Lord there was instated a prima- 
cy over his brethren, all the apostles and 
the disciples of our Lord, importing all 
the authority which they claim; and 
that from him this primacy was devolved 
by succession to the bishops of Rome, 
by right indefectible for all future ages. 

Which plea of theirs doth involve these 
main suppositions : 

Ι. That St. Peter had a primacy over 
the apostles. 

Il. That St. Peter’s primacy with its 
rights and prerogatives was not personal, 
but derivable to his successors. 

1Π. That St. Peter was bishop of 
Rome. 

IV. That Si. Peter did continue bish- 
op of Rome, after his translation, and 
was so at his decease. 

V. That the bishops of Rome (accord- 
ing to God’s institution, and by original 
right derived thence) should have an 
universal supremacy and jurisdiction 
over the Christian church. 

VI. That in fact the Roman bishops 
continually from St. Peter’s time have 
enjoyed and exercised this sovereign 
power. 

Vil. That this power is indefectibdle 
and unalterable. 

The truth and certainty of these pro- 
positions we shall in order discuss ; so 
that it may competently appear, whether 
those who disclaim these pretences are 
(as they are charged) guilty of heresy 
and schism ; or they rather are liable to 
the imputations of arrogancy and impiety 
who do obtrude and urge them. 


* Nemo sibi et professor et testis est.— Ter- 
tul. v. 1, adv. Marc. None can be both a claim- 
er and a witness for himself. 


A TRE 


OF 


POPE'S SU 


Marr. x. 2.—Now the names of the 
twelve apostles were these ; the first, 
Simon, who is called Peter.* 


Amonc the modern controversies there 
is scarce any of greater consequence 
than that about universal supremacy, 


ATISE 


THE 


PREMACY. 


the primacy of St. Peter; endeavouring 
to shew what primacy he was capable 
of, or might enjoy; what he could not 
pretend to, nor did possess. 


SUPPOSITION I. 


which the bishop of Rome claimeth over| The first supposition of those who claim 


the Christian church; the assertion where- 
of on his side dependeth upon divers 
suppositions ; namely these : 

I. That St. Peter by our Lord’s ap- 
pointment had a primacy, implying a 


universal jurisdiction to the pope over 
the church is, That St. Peter had a 
primacy over the apostles. 


In order to the resolution of this point, 


sovereignty of authority and jurisdiction| we may consider that there are several 


over the apostles. 

Il. That the rights and prerogatives 
of this sovereignty were not personal, 
but derivable, and transmitted to succes- 
sors. 

fil. That St. Peter was bishop of 
Rome. 

IV. That St. Peter did continue bish- 
op of Rome after his translation, and 
was so at his decease. 

V. That hence of right to the bishops 
of Rome, as St. Peter’s successors, an 
universal jurisdiction over the whole 
church of Christ doth appertain. 

VI. That in fact the said bishops con- 
tinually from St. Peter’s time have en- 
joyed and exercised this power. 

ΝῊ. That this power is indefectible ; 
such as by no means can be forfeited or 
fail. 

In order to the discussion and resolu- 
tion of the first point, I shall treat upon 


* Πρῶτος Σίμον. 


kinds of primacy, which may belong to 
a person in respect of others: for there 
are, 

1. A primacy of worth, or personal 
excellency. 

2. A primacy of reputation and es- 
teem. 

3. A primacy of order, or bare digni- 
ty and precedence. 

4. A primacy of power or jursidic- 
tion. 

To each of these what title St. Peter 
might have, let us in order examine. 

1. As for the first of these (a prima- 
cy of worth, or merit, as some of the 
ancients call it), we may well grant it 
to St. Peter, admitting that probably he 
did exceed the rest of his brethren in 
personal endowments and capacities (both 
natural and moral), qualifying him for 
the discharge of the apostolical office in 
an eminent manner; particularly that in 
quickness of apprehension, in boldness 
of spirit, in readiness of speech, in char- 


Ὺ ὝΨΗ Ὅς Ὁ “ἡ. bs ee” eal a 


76 A TREATISE OF THE POPE’S SUPREMACY. 

ity to our Lord, and zeal for his service,; gory Nazianzen, “than the rest at ae- 
in resolution, activity, and industry he| knowledging Christ.”* 

was transcendent, may seem to appear; When our Saviour walked on the sea, 
by the tenor of the evangelical and apos-} who but he had the faith and the courage 
tolical histories; in the which we muy} to venture on the waters towards him?‘ 
‘ observe him upon all occasions ready; When our Lord was apprehended by 
to speak first, and to make himself the} the soldiers, presently up was his spirit, 


mouth, as the fathers speak, of the apos- 
tles, in all deliberations nimble at pro- 
pounding his advice, in all undertakings 
forward to make the onset; being παν- 
ταχοῦ θερμὸς, always hot and eager, al- 
ways prompt and vigorous, as St. Chry- 
sostom often affirmeth concerning him: 
these things are apparent in his demean- 
our, and it may not be amiss to set down 
some instances.* 

When our Lord, observing the differ- 
ent apprehensions men had concerning 
him, asked the apostles, “" But whom say 
ye that 1am?” up starteth he, προπηδᾷ 
καὶ προλαμθάνεται, * he skippeth forth, 
and preventeth the rest,” crying, Thou 
art the Christ, the Son of the living God.* | 
The other apostles were not ignorant of 
the point; for they at their conversion 
did take Jesus for the Messias, which 
(even according to the common notion 
of the Jews) did imply his being the Son 
of God; Nathanael (that is, St. Barthol- 
omew, as is supposed) had in terms con- 
fessed it; the whole company, upon see- 
ing our Lord walk on the sea, had avow- 
ed τι: St. Peter before that in the name 
of them all had said, ‘//uets πεπίστεύκα- 
μεν, καὶ ἐγνώκαμεν, We have believed, 
and have known, that thou art the Chris/, 
the Son of the living God.© ‘They there- 
fore had the same faith, but he, from a 
special alacrity of spirit, and expedition 
in utterance, was more forward to declare 
it; “‘He was more hot,” saith St. Gre- 


* 'Ενπερίστροφος γὰρ dei πως ἣν ἄνθρωπος, κεκεν- 
τρωμένος οὐ μετρίως εἰς τὴν ἐπὶ τὸ δρᾶσαι καὶ εἰπεῖν 
προθυμίαν .----ΟΥ 11}. in Joh. xxi. 15. He was ἃ 
very active and stirring man, exceedingly 
spurred on with much promptness and alacrity 
in doing and speaking. Πανταχοῦ εὑρισκεται 
ἀπὸ πάθου bppav.—Chrys. in Joh. Or. xii. (13, 
24.) Διὰ πάντων καὶ ἐν πάσιν τὴν αὐτὴν ἐμφαίνει 
Ocppérnra.—Chrys. tom. v. Or. 59. 

+ Licet czeteri apostoli sciant, Petrus tamen 
respondet pro ceteris.—Ambr. in Luc. lib. vi. 
cap. 9 

« Matt. xvi. 15, 16. 

* John i. 42,46; Matt. xxvi.63; Johni. 
50; Matt. xiv. 33. * John vi. 69. 


and out went his sword in defence of 
hira.° 

When our Lord predicted, that upon 
his coming into trouble all the disciples 
would be offended, and desert him, he 
was ready to say, Though all men shall 
be offended because of thee, yet will] 
never be offended ; and, Though I should 
die with thee, yet will I not deny thee ;* 
such was his natural courage and confi- 
dence. 

When our Lord was discoursing about 
his passion, he suddenly must be advising 
in the case, and urging him ¢éo spare him- 
self ;* upon which St. Chrysostom biddeth 
us to ““ consider, not that hisanswer was 
unadvised, but that it came from a genu- 
ine and fervent affection.”°= — 

And at the transfiguration, he fell to 
proposing about making an abode there, 
not knowing what he said ;" so brisk was 
he in imagination and speech. 

Upon the good woman’s report that our 
Lord was risen from the dead, he first 
ran to the sepulchre,' and so (as St. Paul 
impheth) did obtain the first sight of our 
Lord after the resurrection ;i such was 
his zeal and activity upon all occasions. 

At the consultation about supplying the 
place of Judas, he rose up, proposed, and 
pressed the matter.’ 

At the convention of the apostles and 
elders about resolving the debate concern- 
ing observance of Mosaical institutions, he 
first rose up, and declared his sense.* 

In the promulgation of the gospel, and 
defence thereof before the Jewish rulers, 


* Ocoudrepos τῶν ἄλλων εἰσ ἐπίγνωσιν Xperod.— 
Greg. Naz. Or. 34. 

+ Μὴ τοῦτο ἐξετάσωμεν, ὅτι ἀπερίσκεπτος ἡ ἀπό- 
κρισις" ἀλλ᾽ ὅτι γνησίου πύθου ἣν καὶ ζέοντος.---- ΤΌ. 
v. Or. 99. 

1 Kai ὅτι ὥφθη Knga, εἶτα rots dddexac—1 Cor. 
xv. 9. And that he appeared to Cephas, after 
that to the twelve. 

¢ Matt. xiv. 28. * John xviii. 10. 

f Matt. xxvi. 33, 35; John xiii. 37, 

ε Matt. xvi. 22. 

Ὁ Μὴ εἰδὼς ὅ \éyer.—Mark ix. 6. 

i Luke ix. 33; xxiv.; xii. 34; Johnxx, 8. 

) Acts i. 16. * Acts xv. 7. 


A TREATISE OF THE 


he did assume the conduct, and constantly 
took upon him to be the speaker ; the rest 
standing by him, implying assent, and 
ready to avow his word ; Peter, saith St. 
Luke, standing with the rest, lift up his 
voice, and said unto them ; so “ did they 
utter a common voice,” saith St. Chrysos- 
tom, ‘‘ and he was the mouth of all.’’* 
That in affection to our Lord, and zeal 
for his service, St. Peter had some ad- 
vantage over the rest, that question, Si- 
mon Peter, dost thou love me more than 
these? may seem to imply: (although 
the words πλεῖον τούτω» may bear other 
interpretations, whereby the seeming in- 
vidiousness of the question, according to 
that sense, will be removed.) However, 
that he had a singular zeal for promoting 
our Lord’s service, and propagation of 
the gospel, therein outshining the rest, 
seemeth manifest in the history, and may 
be inferred from the peculiar regard our 
Lord apparently did shew to him.t 
Upon these premises we may well ad- 
mit that St. Peter had a primacy of 
worth; or that in personal accomplish- 
ments he was most eminent among the 
twelve apostles; (although afterward 
there did spring up one, who hardly in 
any of these respects would yield to him ; 
who could confidently say, that he did 
not come behind the very chief apostles ; 
and of whom St. Ambrose saith, ‘‘ Nei- 
ther was Paul inferior to Peter be- 
ing well to bg compared even to the first, 
and the second to none :”’+ and St. Chrys- 
ostom, “ For what was greater than Peter, 
and what equal to Paulj?”’)|| This is the 


* Καινὴν προεδάλλοντο φωνὴν, καὶ πάντων αὐτὸς 
ἣν τὸ στύμα.. 

+ Aug.in Joh. Tract. 123. ‘O μανικὸς épac- 
τὴς τοῦ Xproro}.—Chrys. tom. v. Or. 24. An 
extreme lover of Christ. Szpe diximus nimii 
ardoris, amorisque quam maximi fuisse Pet- 
rum in Dominum.—Hier. in Matt. xvi. 22. 
We have ofien said that Peter was transported 
with too much heat, and extraordinary great 
love of our Lord. Ipse enim Petrus in apos- 
tolorum ordine primus, in Christi amore promp- 
UssIMUS, 585 06 unus respondet pro omnibus.— 
Aug. Serm. xiii. do verb. Dom. in Matt.i. For 
Peter himself being first in the order of the 
apostles, and most prompt and forward in the 
love of Christ, answered oficntimes alone for 
all the rest. 

¢ Nee Paulus inferior Petro——cum primo 
> aly facile conferendus, et nulli secun- 

us.—Ambr. de Sp. S. ii. 12. 

| Τί γὰρ Tlérpou pet{ov; τί δὲ Παύλου toov.— 
Chrys. tom. y. Or. 187. 

'1Cor. xv. 10; 2Cor. xi. 23,5; xii. 11. 


POPE’S SUPREMACY. 77 
primacy which Eusebius aittributeth to 
him ; when he calleth him “ the excellent 
and great apostle, who for his virtue was 
the prolocutor of ali the rest.’* 

II. As to a primacy of repute ; which 
St. Paul meaneth, when he speaketh of 
the οἱ δοκοῦντες, those which had a special 
reputation, of those who seemed to be 
pillars of the ὑπὲρ λίαν ἁποστολοι, the 
supereminent apostles ;* this advantage 
cannot be refused him ; being a necessa- 
ry consequent of those eminent qualities 
resplendent in him, and of the illustrious 
performances achieved by him, beyond 
the rest. 

This may be inferred from that ad- 
vantageous renown which he hath had 
propagated from the beginning to all pos- 
terity. 

This at least those elogies of the fa- 
thers (styling him the chief, prince, head 
of the apostles) do signify.7 

This also may be collected from his 
being so constantly ranked in the first 
place, before the rest of his brethren. 

Π|. As to a primacy of order or bare 
dignity, importing that commonly, in all 
meetings and proceedings, the other 
apostles did yield him the precedence, 
the προηγορία, or privilege of speaking 
first (whether in propounding matters for 
debate, or in delivering his advice), in 
the conduct and moderation of affairs ; 
that this was stated on him, may be 
questioned ; for that this were akind of 
womanish privilege ; and that it doth not 
seem to befit the gravity of such persons, 
or their condition and circumstances, to 
stand upon ceremonies of respect; for 
that also our Lord’s rules do seem to ex- 
clude all semblance of ambition, all kinds 
of inequality and distance between his 
apostles ; for that this practice doth not 
seem constantly and thoroughly to agree 
to his being endowed with this advan- 
tage ; especially seeing all that practice 
which favoureth it may fairly be assign- 
ed to other causes; for that also the 
fathers’ authority (if that be objected, 
as amain argument of such a primacy) 
in points of this nature, not bordering 


* Tov καρτερὸν καὶ μέγαν τῶν ἀποστόλων, τὸν 
ἀρετῆς ἕνεκα τῶν λοιπῶν ἁπάντων προήγορον. —Eu- 
seb. Hist. ii. 14. 

t Ὁ ἐπιφανέστατος τῶν ἀποστόλων Tlérpos.—Ath. 
Disp. cont, Arium, p. 121. 

™ Gal. ii. 2, 6, 9. 5 2 Cor. xi. 5; xii. 11, 


78 


on essentials of faith, is of no great 
strength ; they in such cases speaking 
out of their own ingeny and conjecture ; 
and commonly indulging their imagina- 
tions no less freely than other men. 

But yet this primacy may be granted, 
as probable upon divers accounts of use 
and convenience ; it might be useful to 
preserve order, and to promote expedi- 
tion; or to prevent confusion, distrac- 
tion, and dilatory obstruction in the 
management of things; yea, to main- 
tain concord, and to exclude that ambi- 
tion or affectation to be foremost, which 
is natural to men. 

For seeing all could not go, speak, or 
act first, all could not suide affairs, it 
was expedient that one should be ready 
to undertake it, knowing his cue : *¢ See,” 
saith St. Chrysostom, noting on Acts ii. 
14, where St. Peter speaketh for the 
rest, “ the concord of the Apostles ; they 
yield unto him the speech, for they could 
not all speak : ἢ and, ““ One” (saith St. 
Jerome) “tis chosen among the twelve, 
that a head being appointed, an occa- 
sion of schism might be removed.”’+ 

St. Cyprian hath a reason for it some- 
what more subtle and mystical, suppos- 
ing our Lord did confer on him a pre- 
ference of this kind to his brethren (who 
otherwise in power and authority were 
equal to him), that he might intimate 
and recommend unity to us;° and the 
other African doctors (Optatus and St. 
Austin) do commonly harp on the same 
notion.t Ican discern little solidity in 
this conceit, and as little harm. 

However, supposing this primacy (at 
least in respect to the fathers, who gene- 
rally seem to countenance it), divers pro- 
bable reasons may be assigned why it 
should especially be conferred on St. 
Peter. || 


* Σπόπαι τῶν ἀποστόλων τὴν ὁμόνοιαν, αὐτοὶ παρ- 
αχωροῦσιν αὐτῷ τῆς δημηγορίας, οὐ γὰρ ἔδει πάντας 
p0éyyec8ar.— Chrys. in Act. ii. 14. 

ἡ Inter duodecim unus eligitur, ut capite 
constituto schismatis tolleretur occasio.— Hier. 
in Jovin. \. cap. 14, 

t In typo unitatis ——. Aug. de Bapt. iii. 17. 

|| Petrus—natura unus homo erat, gratia 
unus Christianus, abundantiore gratia unus 
idemque primus apostolus,—Aug. in Joh. Tract. 
123. Peter was by nature one man, by grace 
one Christian, by a more abundant grace one 
and the same prime apostle. Ipse enim Petrus 
in apostolorum ordine primus, in Christi amore 

9 Cyp. Ep 73, de Unit. Eccl. &c. 


A TREATISE OF THE POPE’S SUPREMACY. 


1. It is probable that St. Peter was 
first in standing among the apostles; I 
mean not that he was the first disciple, 
or first converted to faith in Christ; but 
first called to the apostolical office ;* or 
first nominated by our Lord, when out 
of all his disciples he chose twelve, and 
called them apostles; Simon, whom he 
called Peter, and Andrew his brother.” 
He was one of the first believers at large ; 
he was perhaps the first that distinctly 
believed our Lord’s divinity; he was 
probably the very first apostle; as the 
fittest person in our Lord’s eye for that 
employment.t “He,” saith St. Hilary, 
“did first believe, and is the prince (or 
first man) of the apostleship.”{ ‘* He,” 
saith St. Cyprian, ‘* was the first whom 
the Lord chose.’’|| ‘ He,” saith St. 
Basil, ““ was by judgment preferred be- 
fore all the disciples."§ He by other 
ancients is called “the first fruits of the 
apostles.”{]— And according to this sense 
St. Jerome, I suppose, doth call him and 
his brother Andrew principes aposto- 
lorum, that is (according to frequent 


usage of the word princeps in Latin), 


the first of the apostles. 

So that as in divers churches (perhaps 
when time was, in all), anciently, priori- 
ty in ordination did ground a right to 
precedence, as it is in ours, with some 
exception ; so might St. Peter, upon this 
account of being first ordained apostle, 
obtain such a primacy. ; 

2. St. Peter also might be the first in 
age; which among persons otherwise 
equal is a fair ground of preference ; for 


promptissimus, szpe unus respondet pro omni- 
bus.—Aug. de verbis Dom. Sup. Matt. 1. Serm. 
13. For Peter himself being the first in the 
order of the apostles, the most forward in the 
love of Christ, he alone ofttimes answers for 
all the rest. 

* ΠΙροτίθησι δὲ Πέτρον καὶ ’Avdpéav, διότι καὶ 
nowréxAnrot.—Theoph. in Matt. x.] 

+ Γινώσκων τίς ἐν πρώτοις ἄξιος τάττεσθαι, ἐξελ- 
ἔξατο τὸν Πέτρον ἀρχηγὸν εἶναι Epiph. 
Heer. li. 17, p. 440. 

+ Primus credidit, et apostolatus est prin- 
ceps.— Hil. in Matt. Can. 7. 

|| Quem primum Dominus elegit.—Cypr. Ep. 
74, p. Tai: 

ᾧ Ὃ πάντων τῶν μαθητῶν rpoxpOeis.— Bas. de 
Judicio Dei, tom. il. p. 268. 

Ἵ ᾿Απαρχὴ τῶν ἀποστόλων. ---- Modest. apud 
Phot. Cod 275; Clem. ad Jac. 

P Luke vi. 14; Matt. iv. 18; Marki. 16; 
Luke v. 3. 

« Hier. in Jovin. 1. 


A TREATISE OF THE POPE’S SUPREMACY. 


he was a married man; and that before 
he was called, as is intimated in St. 
Luke ;* and it may be inferred from 
hence, that he would not have married 
after that he had left all, and devoted 
himself to follow our Lord.s| Upon which 
account of age St. Jerome did suppose 
that he was preferred before the beloved 
disciple : “" Why,” saith he,‘* was not 
St. John elected, being a bachelor? it 
was deferred to age, because Peter was 
elder, that a youth, and almost a boy, 
might not be preferred before men of 
good age.”* | 

I know that Epiphanius affirmeth St. 
Andrew to have been the elder brother ;7 
but it doth not appear whether he saith it 
from conjecture, or upon any other ground. 
And his authority, although we should 
suppose it bottomed on tradition, is not 
great; tradition itself in such matters 
being very slippery, and often one tradi- 
tion crossing another. 

3. ‘The most eminent qualifications of 
St. Peter (such as we before described) 
might procure to him this advantage. 

They might breed in him an_ honest 
confidence, pushing him forward on all 
occasions to assume the former place, 


and thence by custom to possess it; for 


qui sibi fidit, dux regit examen it 
being in all action, as in walking, where 
he that naturally is most vigorous and 
active doth go before the rest. 

They might induce others to ἃ volun- 
tary concession thereof ;t for to those 
who indisputably do excel in good quali- 
ties or abilities, honest and meek per- 
sons easily will yield precedence, espec- 
ially on occasions of public concernment ; 
wherein it is expedient that the best qual- 
ified persons should be first seen. 

They probably might also move our 
Lord himself to settle, or at least to insin- 
uate this order ; assigning the first place 
to him, whom he knew most willing to 


* Sed cur non Joannes electus est virgo? 
wtati delatum est, quia Petrus senior erat; ne 
adhyec adolescens et pene puer progress wtatis 
hominibus preferretur.— Hier. in Jovin. i. 14. 

+ Μικροτέρου ὄντος τοῦ Πέτρου τῷ χρόνῳ τῆς 
idixias —Ep. Heer. li. 17, p. 440. Peter being 
the younger in age. 

t Αὐτοὶ παραχωροῦσιν αὐτῷ, &c.—Chrys. in 
Act. ii. 14. they yield unto him, &c. 

® Luke iv. 38; v. 7. * Matt. xix. 27. 

* Hor. Ep. i. 19. 


79 


serve him, and most able io lead on the 
rest in his service. 

It is indeed observable, that upon all 
occasions our Lord signified a particular 
respect to him, before the rest of his col- 
leagues ; for to him more frequently than 
to any of them he directed his discourse ; 
unto him, by a kind of anticipation, he 
granted or promised those gifts and privi- 
leges which he meant to confer on them 
all; him he did assume as spectator and 
witness of his glorious transfiguration ; 
him he picked out as companion and _at- 
tendant on him in his grievous agony ; 
his feet he first washed ; to him he did 
first discover himself after his resurrec- 
tion (as St. Paul implieth), and with him 
then he did entertain most discourse, in 
especial manner recommending to him 
the pastoral care of his church :" by which 
manner of proceeding our Lord may seem 
to have constituted St. Peter the first in 
order among the aposiles, or sufficiently 
to have hinted his mind for their direction, 
admonishing them by his example to ren- 
der unto-him a special deference. 

4. The fathers commonly do attribute 
his priority tothe merit of his faith and 
confession wherein he did outstrip his 
brethren.* ‘ He obtained supereminent 
glory by the confession of his blessed 
faith,”’* saith St. Hilary. ‘ Because he 
alone of all the rest professeth his love 
(John xxi,), therefore he is preferred 
above all,”’+ saith St. Ambrose. 

5. Constantly in all the catalogues of 
the apostles St. Peter’s name is set in the 
front ; and when actions are reported, in 
which he was concerned jointly with oth- 
ers, he is usually mentioned first, which 
seemeth not done without careful design, 
or special reason.” 

Upon such grounds it may be reasona- 
ble to allow St. Petera primacy of order ; 
such a one as the ringleader hath ina 
dance, as the primipilar centurion had in 
the legion, or the prince of the senate 


* Supereminentem beaie fidei sue ,confes- 
sione gloriam promeruit.—Hil. de Trin. lib. vi. 

. 121, 
7 1 Ideo quia solus profitetur amorem saum 
(John xxi.) ex omnibus, omnibus antefertur.— 
Ambr. in Luc. cap. ult. 

* Matt. xvi. 16; xvii. 1; xxvi. 37; Jobn 
xiii. 6; 1 Cor. xv.5; John xxi. 

* Hil. in Mat. Can. xiv. p. 566. 

~ Matt.x.2; Mark iii. 17; Luke vi. 14; 
Acts i. 12; John xxi. 2 


80 


had there, in the Roman state; at least, 
as among earls, baronets, &c. and others 
co-ordinate in degree, yet one hatha 
precedence of the rest. 

IV. As to a primacy importing superi- 
ority in power, command, or jurisdiction ; 
this by the Roman party is asserted to St. 
Peter, but we have great reason to deny 
it, upon the following considerations. 

1. For such a power (being of so great 
importance) it was needful that a commis- 
sion from God, its founder, should be grant- 
ed in downright and perspicuous terms ; 
that no man concerned in duty grounded 
thereon, might -have any doubt of it, or 
excuse for boggling at it; it was necessa- 
ry, not only for the apostles, to bind and 
warrant their obedience, but also for us, 
because it is made the sole foundation of 
a like duty incumbent on us; which we 
cannot heartily discharge without being 
assured of our obligation thereto, by clear 
revelation, or promulgation of God’s will 
in the holy scripture ;* for it was of old 
acurrent,andever will bea true rule, 
which St. Austin in one case thus express- 
eth: “I do believe that also on this side 
there would be most clear authority of 
the divine oracles, if a man could not be 
ignorant of it without damage of his sal- 
vation ;’+ and Lactantius thus: * Those 
things can have no foundation, or firm- 
ness, which are not sustained by any 
oracle of God’s word.”’¢ 

But apparently no such commission is 
extant in scripture ; the allegations for it 
being, as we shall hereafter shew, no- 
wise clear, nor probably expressive of 
any such authority granted by God; but 
on the contrary divers clearer testimonies 
are producible derogating from it. 

2. If so illustrious an office was insti- 
tuted by our Saviour, it is strange that 


* It was a reasonable demand, which was 
made to our Saviour, Tell us by what authority 
thou doest these things, or who is he that gave thee 
this authority? (Luke xx. 2;) end the reason- 
ableness of it our Lord did often avow, declar- 
ing that if by his doctrine and works he had 
not vouched the divinity of his authority, it 
had been no sin to disbelieve or refect him, 
(John v. 31, 36; x. 25, 37; xv. 22, 24.) 

+ Credo etihm hine divinorum eloquiorum 
clarissima authoritas esset, si homo sine dis- 


Wy 


A TREATISE OF THE POPE’S SUPREMACY. 


nowhere in the evangelical or apostolical 
history (wherein divers acts and passages 
of smaller moment are recorded) there 
should be any express mention of that 
institution ; there being not only much 
reason for such a report, but many pat 
occasions for it; the time when St. Peter 
was vested with that authority ; the man- 
ner and circumstances of his instalment 
therein ; the nature, rules, and limits of 
such an office, had surely well deserved 
to have been noted, among other occur- 
rences relating to our faith and discipline, 
by the holy evangelists ; no one of them, 
in all probability, could have forborne 
punctually to relate a matter of so great 
consequence, as the settlement of a mon- 
arch in God’s.church, and a sovereign of 
the apostolical college(from whom so emi- 
nent authority was to be derived to all 
posterity, for compliance wherewith the 
whole church for ever must be accounta- 
ble) ; particularly it is not credible that 
St. Luke should quite slip over so notable 
a passage, who ““ had,” as he telleth us, 
** attained a perfect understanding of all 
things, and had undertaken to write in 
order the things that were surely believ- 
ed among Christians’’* in his time; of 


which things this, if any, was one of the © 


most considerable. 

8. The time of his receiving institution 
to such authority can hardly be assigned. 
For was it when he was constituted by 
our Lord an apostle?’ Then indeed 
probably he began to obtain all the pri- 
macy and pre-eminence, he ever had ; 
but nosuch power doth appear then con- 
ferred on him, or at any time in our Sav- 
iour’s life; atleast, if it was, it was so 
covertly and indiscernibly, that both he 
himself and all the apostles must be igno- 
rant thereof, whoa little before our Lord’s 
passion did more than once earnestly 
contest about superiority. And itis ob- 
servable, that whereas our Lord before 
his passion did carefully teach and press 
on the apostles the chief duties which 
they were to observe in their behaviour 
toward each other; the maintenance of 
peace, of charity, of unity, of humility 
toward one another; yet of paying due 
respect and obedience to this superior he 


pendio promisse salutis ignorare non posset.— | said nothing to them.” 


Aug. de Pec. Mer. et Rem. ii. 36. 

τ Nullum fundamentum aut firmitatem pos- 
sunt habere, que nullis divinarum vocum ful- 
eiuntur oraculis.—Lact, vii. 2. 


* Luke i. 1. y Matt. x. |. 
* Mark ix. 50; John xiii. 34; xv. 12; xvii. 
21; xiii. 14. 


A TREATISE OF THE POPE’S SUPREMACY. 


The collation of that power could not 
well be at any time before the celebra- 
tion of our Lord’s Supper, because be- 
fore that time St. Peter was scarce an 
ecclesiastical person ; at least he was no 
priest, as the convention of Trent under 
a curse doth require us to believe ;* for 
it were strange, that an unconsecrated 
person, or one who was not so much asa 
priest, should be endowed with so much 
spiritual power. 

After his resurrection, our Lord did 
give divers common instructions, orders, 
and commissions to his apostles, but it 
doth not appear that he did make any pe- 
culiar grant to St. Peter; for as to the 
pretence of such an one drawn out of 
the appendix to St. John’s Gospel, or 
grounded on the words Pasce oves, we 
shall afterward declare that to be inva- 
lid.7 

4. If St. Peter had been instituted sov- 
ereign of the apostolical senate, his of- 
fice and state had been in nature and 
kind very distinct from the common of- 
fice of the other apostles; as_ the office 
of a king from the office of any subject ; 
as an ordinary, standing, perpetual, suc- 
cessive office, from one that is only ex- 
traordinary, transitory, temporary, per- 
sonal, and incommunicable (to speak ac- 
cording to distinctions now in use, and 
applied to this case ;) whence, probably, 
as it was expedient to be, it would have 
been signified by some distinct name, or 
title, characterizing it, and distinguishing 
it from others; as that of arch-apostle, 
arch-pastor, high priest, sovereign pontiff, 
pope, his holiness, the vicar of Christ, or 
the like; whereby it might have appear- 
ed that there was such an officer, what 
the nature of his office was, what spec- 
ialty of respect and obedience was due 
to him: but no such name or title (upon 
any occasion) was assumed by him, or 
was by the rest attributed to him, or in 
history is recorded concerning him; the 


* Si quis dixerit, illis verbis, Hoc facite in 
meam commemorationem, Christum non _ insti- 
tuisse apostolos sacerdotes anathema sit. 
Conc. Trid. sess. xxii. can. ἃ, If any one shall 
say that in those words, Do this in remembrance 
of me, Christ did not ordain his apostles priests 
let him be accursed, 

t "Evrec\dpevots τοῖς ἀποστόλοις Acts i. 
2; John xx. 21; Matt, xxviii, 19; Luke xxiv. 
49; Mark xvi. 15. 

1} 


Vou. ἮΙ. 


81 


name of an apostle being all that he took 
on him, or by others was given to him. 

5. There was indeed no office above 
that of an apostle known to the apostles, 
or to the primitive church; this, saith St. 
Chrysostom, ‘ was the greatest authori- 
ty,” and ‘the top of authorities ;” there 
was, saith he, ‘‘ none before an apostle, 
none superior, none equal to him :”* this 
he asserteth of all the apostles, this he 
particularly applieth to St. Paul; this he 
demonstrateth from St. Paul himself, who 
purposely enumerating the chief officers 
instituted by God in his church, doth 
place apostles in the highest rank; Our 
Lord, saith St. Paul, gave some apostles, 
some prophets, some evangelists, some 
pastors and teachers ; and God hath set 
some in his church, first apostles, secon- 
darily prophets, thirdly teachers; πρῶ- 
τον ἀποσιόλους ;* why not first a pope, an 
universal pastor, an cecumenical judge, a 
vicar of Christ, a head of the catholic 
church? Could St. Paul be so ignorant, 
could he be so negligent or so envious, 
as to pass by, without any distinction, 
the supreme officer, if such a one then 
had been? As put case, that one should 
undertake to recite the officers in any 
state, or republic, would he not do 
strangely, if he should pretermit the 
king, the duke, the consul, the major 
thereof? Would not any one, confiding 
in the skill, diligence, and integrity of 
such a relator, be induced from such an 
omission to believe there was no such of- 
ficer there ? St. Chrysostom therefore did 
hence very rationally infer, that the apos- 
tolical office was the supreme in the 
Christian state, having no other superior 
to it. 

St. Peter, therefore, was no more than 
an apostle; and as such he could have no 
command over those who were in the 
same highest rank co-ordinate to him, 
and who as apostles could not be subject 
to any. 


% ᾿Αρχὴ μεγίστη" κορυφὴ τῶν dpyav.—Chrys. 
tom. vill. p. 114. Eldes ὑψηλὸν καθήμενον τὸν 
ἀπόστολον, καὶ οὐδένα πρὸ ἐκείνου ὄντα, οὔτε ἀνώτερον. 
Ibid. "Τῶν δὲ ἀποστόλων ἴσος οὐδεὶς γέγονεν.---- 
Chrys. tom, v. Or. 33. Αὐτοῦ τοῦ Παύλου ἀκού- 
σαμεν ἀριθμοῦντος τὰς ἀρχὰς, καὶ ἐν τῷ ὑψηλοτέρῳ 
χωρίῳ τὴν ἀποστολικὴν xadifovros.—Chrys. tom. 
vill. ubi supra. We have heard Paul himself 
reckoning up powers or authorities, and plac- 
ing the apostolical in the highest place, 

* Eph. iv. 11; 1 Cor. xii. 28. 


82 


6. Our Lord himself, at several times, 
declared against this kind of primacy, in- 
stituting equality among his apostles, pro- 
hibiting them to affect, to seek, to as- 
sume, or admit a superiority of power 
one above another. 

There was (saith St. Luke, among the 
twelve, at the participation of the holy sup- 
per) a strife among them, who of them 
should be accounted the greatest,* or who 
had the best pretence to superiority: this 
strife our Lord presently did check and 
quash; but how? not by telling them, 
that he already had decided the case in 
appointing them a superior, but rather by 
assuring them that he did intend none 
such to be; that he would have no mon- 
archy, no eXercise of any dominion or 
authority by one among them over the 
rest:+ but that notwithstanding any ad- 
vantages one might have before the oth- 
er (as greater in gifts, or as preceding in 
any respect), they should be one as 
another, all humbly condescending to one 
another, each being ready to yield help 
and service to one another:t The kings 
(said he) of the Gentiles exercise lord- 
ship over them; and they that exercise 
authority over them are called benefac- 
tors; but ye shall not be so; but he that 
is greater among you, let him be as the 
younger ;\| and he that is leader as he 
that doth minister ;\" that is, whatever 
privilege any of you obtaineth, let it not 
be employed in way of command, but 
rather of compliance and subserviency, 
as occasion shall require; let him not 
pretend to be a superior, but rather be- 
have himself as an inferior: thus our 
Lord did smother the debate, by remov- 


* Luke xxi. 14, 24.—Tis αὐτῶν δοκεῖ εἶναι 

είζων. 

+ So doth St. Clemens interpret μείζων, allud- 
ing to this place. 

ὁ "Hr τις πιστὸς, ἤτω δυνατὸς γνῶσιν ἐξειπεῖν, 
ἤτω σοφὸς ἐν διακρίσει λόγων, ἤτω γοργὸς ἐν ἔργοις, 
τοσούτῳ μᾶλλον ταπεινοφρονεῖν ὀφείλει, ὅσῳ δοκεῖ 
μᾶλλον μείζων εἶναι" καὶ ζητεῖν τὸ κοινωφελὲς πᾶσιν, 
μὴ τὸ Eavrod.—Clem. ad Corinth. 1. 48; apud 
Clem. Alex. Strom. vi. p. 647. Let aman be 
faithful, let him be powerful in declaring knowl- 
edge, let him be wise in discovering reasons, let 
him be strenuous in works, by so much the 
more ought he tobe humble-minded, by how 
much the more he seems to be greater than 
others; and to seek the common benefit of all, 
and not of himself, 

|| ὁ μείζων. 

* Luke xxii. 25, 26. 


ᾧ ὁ ἡγούμενος. 


A TREATISE OF THE POPE’S SUPREMACY. 


ing from among them whatever great- 
ness any of them did affect or pretend 
to; forbidding that any of them should 
κυριεύειν, or ἐξουσιάζειν, exercise any 
dominion or authority over the rest, as 
worldly princes did over their subjects. 

Again, upon another occasion (as the 
circumstances of the place do imply), 
when two of the apostles (of special 
worth and consideration with our Lord, 
St. James and St. John, the sons of Zeb- 
edee) did affect a pre-eminence over the 
rest, requesting of our Lord, Grant unto 
us that we may sit, one on thy right 
hand, and the other on thy left hand, in 
thy glory (orin thy kingdom,° as St. 
Matthew hath it; that is, in that new 
state, which they conceived our Lord 
was ready to introduce ;) which request 
doth not seem to import any great mat- 
ter of authority ; nor probably did they 
desire so much, as our adversaries do 
give to St. Peter ; yet our Lord doth not 
oply reject their suit, but generally de- 
clareth, that none of them were capable 
of such a preferment in his kingdom ; 
which therein differed from worldly do- 
minion, because in it there was no room 
for such an ambition; especially in that 
state of things wherein the apostles were 
to be placed; which was a state of un- 
dergoing persecutions, not of enjoying 
dignity, or exercising command; all the 
preferment which they reasonably could 
aspire to being to be dispensed in the fu- 
ture state (whereof they were not aware), 
according to God’s preparation, in cor- 
respondence to the patience and industry 
any of them should exert in God’s ser- 
vice ; (upon which account St. Chrysos- 
tom saith), ‘It was a clear case that St. 
Paul should obtain the preference.”’* 

It was indeed (as our Lord intimateth) 
incongruous for those, who had forsaken 
all things for Christ, who hadembraced a 
condition of disgrace, who were design- 
ed, by self-denial, humility, neglect of 
temporal grandeur, wealth, and honour, 
by undergoing persecution, and under- 
taking conformity to our Lord (being 
baptized with the baptism with which he 
was baptised), to propagate the faith of a 
crucified Master, to seek or take on them 
authoritative dignity; for among them 

* Τυύδηλον ὅτι τῆς ἀνωτάτω ἀπολαύσεται τιμῆς καὶ 


mpoedotas.—Chrys. tom. v. Or, 33. 
ὁ Mark x. 37; Matt. xx. 25. 


oe 


A TREATISE OF THE POPE’S SUPREMACY. 


there could not well be any need of com- 
manding or being commanded; it was 
more fit, that all of them should con- 
spire to help and serve one another, in 
promoting the common design and ser- 
vice of their Lord, with mutual conde- 
scension and compliance; which was 
the best way of recommending them- 
selves to his acceptance, and obtaining 
from him answerable reward.* Such 
was the drift of our Lord’s discourse; 
whereunto (as in the other case) he did 
annex the prohibition of exercising do- 
minion: Ye know (saith he) that the 
princes of nations exercise dominion 
over them, and they that are great exer- 
cise authority upon them; but it shall 
not be so among you; but whosoever 
will be great among you, let him be 
your minister; and whosoever will be 
first among you, let him be your servant ;' 
“Os ἐὰν θέλη, whoever among you hath a 
mind to special grandeur and pre-emi- 
nence, let him understand that there is no 
other to be attained, beside that which 
resulteth from the humble performance 
of charitable offices to his brethren: the 
which whoever shall best discharge, he 
alone will become greatest and highest in 
the eye of God. 

Again, at another time, the apostles 
dreaming of a secular kingdom to be 
erected by our Lord, disputed among 
themselves who should be the greatest ;* 
and for satisfaction presumed to inquire 
of our Lord about it ; when, as they sure- 
ly were very ignorant of St. Peter’s be- 
ing their head, so there was a fair occa- 
sion as could be of our Lord’s instruct- 
ing them in that point, and enjoining 
their duty towards him; but he did not 
so, but rather taught him, together with 
the rest, not to pretend to any such thing, 
as preferment above the rest: He silting 
down called the twelve, and said unto 
them, If any one desire to be first, the 
same shall be last of all, and servant of 
all. How could he (considering the oc- 
casion and circumstances of that speech) 
in plainer terms establish equality, or dis- 
countenance any claim to superiority 

* Τότε ἡ ἐπιστασία ἣν οὐ τιμή. ἀλλὰ πρόνοια τῶν 
ἀρχομένων, &c.—Chrys. in Act. i. 6. hen the 
government was not an honour, but a provi- 
dent care of the governed, &c. 

4 Matt. xx. 25, 26, 27. 


* Mark ix. 34; Luke ix. 46; Matt. xviii. 1. 
€ Mark ix. 35. 


among them? Had St. Peter then ad- 
vanced such a plea, as they now affirm 
of right belonging to him, would he not 
thereby have depressed and debased him- 
self to the lowest degree ? 

To impress this rule, our Lord then 
calling a little child, did set him in the 
midst of them, telling them, thgt except 
they were converted (from such ambitious 
pretences), and became like little children 
(wholly void of such conceits) they could 
not enter into the kingdom of heaven ; 
that is, could not in effect be so much as 
ordinary good Christians ; adjoining, that 
whosoever should humble himself as did 
that little child (not affecting, or assum- 
ing more than such an innocent did), 
should be greatest in the kingdom of 
heaven ;* in real worth, and in the fa- 
vour of God, transcending the rest: so 
that St. Peter, claiming superiority to 
himself, would have forfeited any title to 
eminency among Christians. 

Again, as to the power which is now 
ascribed to St. Peter by the party of his 
pretended successors, we may argue from 
another place ; where our Saviour pro- 
hibiting his disciples to resemble the Jew- 
ish Scribes and Pharisees in their ambi- 
tious desires and practices, their affecta- 
tions of pre-eminence, their assuming 
places and titles importing difference of 
rank and authority, he saith, But be 
ye not called Rabbi: for there is one 
master (one Guide or Governor) of you, 
even Christ ; but ye are brethren. How 
more pregnantly could he have declared 
the nature of his constitution, and the 
relation of Christians one to another es- 
tablished therein, to exclude such differ- 
ences of power, whereby one doth in 
way of domination impose his opinion 
or his will on others ! 

Ye are all fellow-scholars, fellow-ser- 
vants, and fellow-children of God; it 
therefore doth not beegme you to be any- 
wise imperious over one another}; but 
all of you humbly and lovingly to con- 
spire in learning and observing the pre- 


* Kai τοῖς περὶ πρωτείων φιλονεικοῦσι γνωρίμοις 
μετὰ ἁπλότητος τὴν ἰσότητα παρεγγυᾷ, λέγων ὡς τὰ 
παιδία αὐτοὺς γενέσθαι detv.—Clem. Alex. Strem. 
v. (p. 660. [663].) And tothose familiar friends 
striving for the preeminence, he commends 
equality together with simplicity, saying, that 
they ought to become as little children. 

© Matt. xxiii. 8,—els καθηγητής. 


84 


cepts of your common Lord; the doing 
which is backed with a promise and a 
threat suitable to the purpose: He that 
exalteth himself shall be abased ; and he 
that will abase himself shall be exalted ; 
the which sentences are to be interpreted 
according to the intent of the rules fore- 
going. 

If it be said, that such discourse doth 
impugn all ecclesiastical jurisdiction ; I 
answer, that indeed thereby is removed 
all such haughty and harsh rule, which 
some have exercised over Christians; 
that αὐθεντία (arbitrary power); that 
ἐξουσία ἀνεύθυνος (absolute, wncontroll- 
able authority) ; that τυραννικὴ προνομία 
(tyrannical prerogative), of which the 
Fathers complain; that κατακυριεύειν 
τῶν κλήρων (domineering over their 
charges), which St. Peter forbiddeth." 
“We” (saith St. Chrysostom) “" were 
designed to teach the word, not to ex- 
ercise empire or absolute sovereignty ; 
we do bear the rank of advisers, exhort- 
ing to duty.’* 

A bishop, saith St. Jerome, differeth 
from a king, in that a bishop “ presideth 
over those that are willing,” the king 
“ὁ against their will : ὁ (that is, the bish- 
op’s governance should be so gentle and 
easy, that men hardly can be unwilling 
to comply with it; but should obey, as 
St. Peter exhorteth (υὐκ ἀναγκαστῶς, 
ἀλλ᾽ ἑκουσίως, not by constraint, but of 
their own accord ;)' and, ‘ Let’ (saith 
he) “the bishops be content with their 
honour ; let them know themselves to be 
fathers, not lords; they should be loved, 
not feared.”’¢ 

And, “Thou” (saith St. Bernard to 
Pope Eugenius) “dost superintend, the 
name of bishop signifying to thee not do- 
minion, but duty.”’|| 


* Eis διδασκαλίαν λόγου προεχειρίσθημεν, οὐκ εἰς 
ἀρχὴν, οὐδὲ εἰς αὐθεντίαν' συμθούλων τάξιν ἐπέχομεν 
napawoovrwv.—Chrys. in Eph. Or. 11. 

+ Ile enim nolentibus preest, hic volenti- 
bus.— Hier. Ep. 3, ad Nepot. ἀξ; μέντοι éxév- 
των ὀφείλαν ἄρχειν, &c.—Chrys. in Tit. 1. 7. He 
ought to rule them so as they may be willing 
to be ruled, &c. 

+t Sed contenti sint honore suo; patres se 
sciant esse non dominos ——. flier. Ep. 62, 
ad Theoph. cap.3. Amari parens, et episcopus 
debet, non timeri.—Jhid. cap. 1. 

|| Inde denique superintendis, sonante tibi 

5 Chrys. in 1 Tim. iii. 1; in Eph. Or. 11: 
Isid. Pel. Ep. iv. 219; ii, 125; Greg. Naz. Or. 
28; 1 Pet. v. 3. 1 Pet. v. 2, 3. 


A TREATISE OF THE POPE’S SUPREMACY. 


At least those precepts of our Lord 
do exclude that power which is ascribed 
to St. Peter over the apostles themselves, 
the which indeed is greater than in likeli- 
hood any Pharisee did ever affect; yea 
in many respects doth exceed any do- 
mination which hath been claimed or 
usurped by the most absolute monarch 
upon earth; for the power of St. Peter 
in their opinion was the same which now 
the Roman bishop doth challenge to him- 
self over the pastors and people of God’s 
church, by virtue of succession to him 
(St. Peter’s power being the base of the 
papal, and therefore not narrower than 
its superstructure ;) but what domination 
comparable to that hath ever been used 
in the world ? 

What emperor did ever pretend toa 
rule so wide in extent (in regard either to 
persons or matters), or so absolute in 
effect ? 

Whoever, beside his holiness, did usurp 
a command, not only over the external 
actions, but the most inward cogitations 
of all mankind; subjecting the very 
minds and consciences of men to his 
dictates, his laws, his censures ? 

Who ever thundered curses and dam- 
nations on all those who should presume 
to dissent from his opinion, or to contest 
his pleasure ? 

Who ever claimed more absolute pow- 
er, in making, abolishing, suspending 
laws, or imposing upon men what he 
pleased, under obligation of conscience, 
and upon extremest penalties ? 

What prince ever used a style more 
imperious, than is that which is usual in 
the papal bulls: ‘“ Let it be lawful for no 
man whatever to infringe this expression 
of our will and command, or to go against 
it with bold rashness.”’”* 

What Domitian more commonly did 
admit the appellation of lord, than doth 
the pope? ‘* Our most holy lord,”? is the 
ordinary style attributed to him by the 
Fathers of Trent, as if they were his 
slaves, and intended to enslave all Chris- 
tendom to him. 


episcopi nomine non dominium, sed officium.— 
Bern. de Consid. ii. 6. 

* Nulli hominum liceat hane paginam nos- 
tree voluntatis et mandati infringere, vel ei au- 
su temerario contraire. 

+ Sanctissimus dominus noster, — Concil. 
Trid. sess. xxii. cap. 11, &c, 


A TREATISE OF THE 


Who ever did exempt his clients and 
dependents in all nations from subjection 
to civil laws, from undergoing common 
burdens and taxes, from being judged or 
punished for their misdemeanours and 
crimes ? 

Who ever claimed a power to dispose 
of all things one way or other, either di- 
rectly or indirectly ? to dispose even of 
kingdoms, to judge sovereign princes, and 
to condemn them, to depose them from 
their authority, absolving their subjects 
from all allegiance to them, and expos- 
ing their kingdoms to rapine ? 

To whom but a pope were ever as- 
cribed prerogatives like those of judging 
all men, and himself being liable to no 
judgment, no account, no reproof or 
blame ; so that, as a papal canon assur- 
eth us, “ Let a pope be so bad, as by his 
negligence and maladministration to carry 
with him innumerable people to hell, yet 
no mortal man whatever must presume 
here to reprove his faults; because he 
being to judge all men, is himself to be 

judged of no man, except he be catched 
’ swerving from the faith ;’* which is a 
case they will hardly suffer a man to sup- 
pose possible. 

To whom but to a pope was such power 
attributed by his followers, and admitted 
by himself, that he could hear those words 
applying to him, “all power is given to 
thee in heaven and in earth ?”+ 

Such power the popes are wont to 
challenge, and when occasion serveth do 
not fail to execute, as successors of St. 
Peter τῇ to whom therefore consequently 
they ascribe it : and sometimes in express 
terms; asin that brave apostrophe of 
Pope Gregory VII. (the spirit of which 
pope hath possessed his successors gene- 
rally :) ‘*Go to therefore” (said he, di- 
recting his speech to St. Peter and St. 
Paul), “ most holy princes of the apos- 
tles, and what I have said confirm by 
your authority; that now at length all 
men may understand, whether ye can 
bind and loose; that also ye can take 
away and give on earth, empires, 


* Si papa sum, &c.—Grat. Dist. x). cap. 6. 

t+ Conci!. Lat. Sub Leone X. sess. xi. p. 133, 
(in Or. Archiep. Patrac.) 

¢ Hac itaque fiducia fretus, &e.—Excommun. 
Henrici R. in Concil. Rom. iii. sub, Greg. VII. 
apud Bin. tom. vii. p. 484. 


POPE’S SUPREMACY. 85 


kingdoms, and whatever mortal men can 
have.””* 

Now if the assuming and exercising 
such powers be not that κατακυριεύειν, 
and κατεξουσιάζειν, that exalting one’s 
self, that being called rabbi, father, mas- 
ter, which our Lord prohibiteth, what is 
so? what then can those words signify’? 
what could our Lord mean ? 

The authority, therefore, which they 
assign to St. Peter, and assume to them- 
selves from him, is voided by those dec- 
larations and precepts of our Lord; the 
which it can hardly be well conceived 
that our Lord would have proposed, if he 
had designed to constitute St. Peter in 
such a supremacy over his disciples and 
church. 

7. Surveying particulars. we shall not 
find any peculiar administration commit- 
ted to St. Peter, nor any privilege con- 
ferred on him, which was not also grant- 
ed to the other apostles. 

Was St. Peter an ambassador, a stew- 
ard, a minister, a vicar (if you please), 
or surrogate of Christ - so were they, by 
no less immediate and express warrant 
than he; for, as the Father sent me, so 
also I send you, said our Lord presently 
before his departure ; by those words, as 
St. Cyprian remarketh, “ὁ granting an 
equal power to all the apostles : ἢ and, 
We (saith St. Paul) are ambassadors for 
Christ ; we pray you in Christ's stead, 
be reconciled to God ; and, So let a man 
esteem us, as the ministers of Christ, and 
stewards of the mysteries of God.i 

Was St. Peter a rock, on which the 
church was to be founded? Be itso; 
but no less were they all; for the wall 
of Jerusalem, which came down from 
heaven, had twelve foundations, on which 
were inscribed the names of the tvelve 
apostles of the Lamb; and, We (saith 
St. Paul) are all built upon the founda- 
tion of the prophets and apostles, Christ 
himself being the chief corner stone ;* 
whence ‘‘ equally” (saith St. Jerome) 


* Agite apostolorum sanctissimi principes, 
&e.— Plat. in Greg VII In Concil. Rom. vi. 
apud Bin. p. 491, 

+ Et quamvis apostolis onynibus post resur- 
rectionein suam parem potestatem tribuat et 
dicat, Sicut, &c.—Cypr. de Un. Ecel. p. 195. 

} 2 Cor. v.20; 1 Cor. iv. 1; 2 Cor. vi. 4. 

k Matt. xvi. 18; Rev. xxi. 10,14; Eph. ii. 20, 


86 


“the strength of the church is settled 
upon them.”* 

Was St. Peter an architect of the spzr- 
atual house (as himself calleth the 
church ?) so were also they ; for I (saith 
St. Paul) as a wise masterbuilder, have 
laid the foundation.' 

Were the keys of the church (or of 
the kingdom of heaven") committed to 
him? so also were they unto them: they 
had a power to open and shut it by ef- 
fectual instruction and persuasion, by dis- 
pensation of the sacraments, by exercise 
of discipline, by exclusion of scandalous 
and heretical persons; whatever faculty 
the keys did import, the apostles did use 
it in the foundation, guidance, and gov- 
ernment of the church; and did (as the 
Fathers teach (impart it to those whom 
they did in their stead constitute to feed 
and govern the church. 

Had St. Peter a power given him of 
binding and loosing effectually ? so had 
they, immediately granted by our Sav- 
iour, in as full manner, and couched in 
in the same terms: Jf thou shalt bind on 
earth, it shall be bound in heaven, said 
our Lord to him; and, Whatsoever 
things ye shall bind on earth, they shall 
be bound in heaven," said the same divine 
mouth to them.7 

Had he a privilege to remit and retain 
sins? it was then by virtue of that com- 
mon grant or promise; Whose soever 
sens ye remit, they shall be remitted ; and 
whose soever sins ye retain, they are re- 
tained.° 

Had he power and obligation to feed 
the sheep of Christ (all or some?) so 
had they indefinitely and immediately : 
so had others by authority derived from 
them ; who were nominated pastor ; who 
had this charge laid on them: Take heed 
unto yourselves, and to all the flock, over 
which the Holy Ghost hath made you 


* Ex equo super eos ecclesiz fortitudo soli- 
datur.— Hier. in Jovin, i. 14. 

t "Ore ye καὶ τοῖς dn’ ἐκείνων τὸ ἀρχιερατικὸν 
κατὰ διαδοχὴν περιθεδλημένοις ἀξίωμα, τὴν αὐτὴν 
προσεῖναι τοῦ δεσμεῖν καὶ λύειν ἐξουσίαν πιστεύομεν. 
—Phot. Cod. 280, p. 1600. ‘Those who, by suc- 
cession from them (viz. the apostles), were en- 
dowed with episcopal authority, we believe to 
have the same power of binding and loosing. 

! 1 Peter 11.5; 1 Cor. iti. 10. 

m Matt. xvi. 19. 

» Matt. xvi. 19; xviil. 18. 

* John xx. 23. 


ee er ee ae Ten NNT 
᾿ 


A TREATISE OF THE POPE’S SUPREMACY. 


overseers, to feed the church of God, 
which he hath purchased with his own 
blood; whom he doth himself exhort, 
Feed the flock of God which is among 
you, taking the oversight thereof :* let 
feeding signify what it can, instruction, 
or guidance, or governance, or all of 
them together (Regio more impera, if 
you please, as Bellarmine will have it), 
it did appertain to their charge; to teach 
was a common duty, to lead and to rule 
were common functions ; St. Peter could 
not, nor would not appropriate it to him- 
self; it is his own exhortation, when he 
taketh most upon him, Be mindful of the 
commandment (or precept) of ws the 
apostles of the Lord and Saviour.‘ 

Was his commission universal, or un- 
limited ? so was theirs, by the same im- 
mediate authority; for, All power (said 
he to them, when he gave his last 
charge) is given to me in heaven and in 
earth; go therefore, and teach all na- 
tions, baptizing them, and teaching them 
to observe all things whaisoever I com- 
mand you; and, Go ye into all the 
world, and preach the gospel to every 
creature.” 

They, as St. Chrysostom speaketh, 
ἐς were all in common intrusted with the 
whole world, and had the care of all na- 
tions.’”* 

Was he furnished with extraordinary 
gifts, with special graces, with continual 
directions and asistance for the discharge 
of the apostolical office ? so were they ; 
for the promise was common of sending 
the Holy Spirit, to lead them into all 
truth, and, clothing them with the power 
from on high ;* and of endowing them 
with power to perform all sorts of mi- 
raculous works ; our Lord before his de- 
parture breathed into them, and said, re- 
ceive ye the Holy Ghost; All of them 
(saith St. Luke) were filled with the Holy 
Ghost ; all of them with confidence and 
truth could say, it hath seemed good to 
the Holy Ghost, and to us ;‘ all of them 
did abundantly partake of that character 


* Τ]άντες κοινῇ τὴν οἰκουμένην ἐμπιστευθέντες .----- 
Chrys. tom. vill. p. 115; tom. ν. Orat. 47, in 2 
Cor. xi. 28. 

Pp Eph. iv. 11; Acts xx. 28; 1 Pet. v. 2. 

4 2 Pet. in, 2. 

r Matt. xxviii. 19; Mark xvi. 15; Luke 
xxiv. 47, 

* Luke xxiv. 49; John xvi. 13, 14, 26. 

Δ John xx. 22; Acts ii. 4; xv. 28. 


᾿ 
A TREATISE OF THE POPE’S SUPREMACY. 


which St. Paul respected, when he did 
say, The signs of an apostle were 

among you, in signs and won- 
ders, and mighty deeds." 

Did St. Peter represent the church as 
receiving privileges in its behalf; as the 
Fathers affirm ?* so did they, according 
to the same. Fathers: “If therefore” 
saith St. Austin, citing the famous place, 
Sicut me misit Pater) “they did bear 
the person of the church, and this was 
said to them, as if it were said to the 
church itself, then the peace of the 
church remitteth sins.” . 

What singular prerogative then can 
imagined appertaining to St. Peter ? what 
substantial advantage could he pretend to 
beyond the other apostles? Nothing 
surely doth appear; whatever the pat- 
rons of his supremacy do claim for him 
is precariously assumed, without any fair 
colour of proof; he for it is beholden, 
not to any testimony of holy scripture, 
but to the invention of Roman fancy : 
we may well infer with Cardinal Cusa- 
nus ; “* We know that Peter did not re- 
ceive more power from Christ than the 
other apostles ; for nothing was said to 
Peter which was not also said to the oth- 
er: therefore” (addeth he) “ we rightly 
say that all the apostles were equal to 
Peter in power.” 

8. Whereas St. Peter himself did 
write two Catholic Epistles, there doth 
not in them appear any intimation, any 
air or savour of pretence to this arch- 
apostoiical power. It is natural for per- 
sons endowed with unquestionable au- 
thority (howsoever otherwise prudent 
and modest), to discover a spice thereof 
in the matter or in the style of their writ- 
ing; their mind, conscious of such ad- 
vantage, will suggest an authoritative way 
of expression; especially when they 
earnestly exhort, or seriously reprove, in 


* Cui totins ecclesie figuram gerenti, &c.— 
Aug. Ep. 165. 

+ Ergo si personam gerebant ecclesia, et sic 
eis hoc dictum est, tanquam ipsi ecclesie dice- 
retur, pax ecclesie dimittit peccata, &c.— Aug. 
de Bapt. cont. Dom. iii. 18. 

¢ Scimus quod Petrus nihil plus potestatis a 
Christo recepit aliis apostolis; nihil enim dic- 
tam est ad Petram, quod aliis etiam dictum 
non est. Ideo recte dicimus omnes apostolos 
esse mquales cum Petro in potestate—Card, 
Cus. de Conc. Cath. ii. 13. 

« 2 Cor. xii. 12. 


87 


which cases their very authority isa 
considerable motive to assent or compli- 
ance, and strongly doth impress any other 
arguments ; but no critic perusing those 
Epistles would smell a pope in them. 
The speech of St. Peter, although press- 
ing his doctrine with considerations of 
this nature, hath no tang of such au- 
thority. 

The elders (saith he) which are among 
you, I exhort, who also am an elder, and 
a witness of the sufferings of Christ, and 
also a partaker of the glory that shail 
be revealed :* by such excellent but com- 
mon advantages of his person and office, 
he presseth on the clergy his advices. 

Had he been what they make him, he 
might have said, I, the peculiar vicar of 
Christ, and sovereign of the apostles, do 
not only exhort, but require this of you: 
this language had been very proper, and 
no less forcible: but nothing like this, 
nothing of the spirit and majesty of a 
pope, is seen in his discourse; there is 
no ὁ“ pagina nostre voluntatis et manda- 
ti,”” which now is the papal style; when 
he speaketh highest, it is in the common 
name of the apostles, Be mindful (saith 
he) of the command (that is, of the doc- 
trine and precepts) of us, the apostles of 
the Lord and Saviour. 

9. In the apostolical history, the prop- 
er place of exercising this power (** where- 
in,’ as St. Chrysostom saith, “" we may 
see the predictions of Christ, which he 
uttered in the Gospels, reduced to act, 
and the truth of them shining in the 
things themselves,”)* no footstep thereof 
doth appear. 

We cannot there discern that St. Peter 
did assume any extraordinary authority, 
or that any deference by his brethren 
was rendered to him, as to their gover- 
nor or judge. No instance there doth 
occur of his laying commands on any 
one apostle, or exercising any act of ju- 
risdiction upon any one; but rather to the 
contrary divers passages are observable, 
which argue, that he pretended to no 
such thing, and that others did not under- 
stand any such thing belonging to him. 


* Kai γὰρ τὰς προῤῥήσεις ἃς ἐν τοῖς εὐαγγελίοις 
δ Χριστὸς προαναφωνεῖ, ταύτας cis ἔργον ἐνταῦθά εο- 
τιν ἰδεῖν, καὶ ix’ αὐτῶν τῶν πραγμάτων διαλάμπουσαν 
τὴν ἀλήθειαν. --- ΟἾΤΥ5. in Act. 1. 

* 1 Pet. v. 1. 

Ἢ τῆς ἐντολῆς.---ὦ Pet. iti. 2. 


88 


His temper indeed and zeal commonly 
did prompt. him to be most forward in 
speaking and acting upon any emergency 
for the propagation or maintenance of 
the gospel ;* and the memory of the par- 
ticular charge which our Lord departing 
had lately put on him, strongly might in- 
stigate him thereto; regard to his special 
gifts and sufficiency did incline the rest 
willingly to yield that advantage to him ; 
and perhaps because, upon the considera- 
tions before touched, they did allow some 
preference in order to him; but in other 
respects, as to the main administration of 
things, he “is but one among the rest.’”’t 
not taking upon him in his speech or be- 
havior beyond others. All things are 
transacted by common agreement, and in 
the name of all concurring; no appeal in 
cases of difference is made singly to him ; 
no peremptory decision or decree is made 
by him; no orders are issued out by him 
alone, or in a special way ; in ecclesiasti- 
cal assemblies he acteth but as one mem- 
ber; in deliberations he doth only pro- 
pound his opinion, and passeth a single 
vote; his judgment and practice are 
sometime questioned, and he is put to 
render an account of them: he doth not 
stand upon his authority, but assigneth 
reasons to persuade his opinion, and justi- 
fy his actions; yea sometimes he is mov- 
ed by the rest, receiving orders and em- 
ployment from them: these things we 
may discern by pamelgaring the instances 
which follow. 

In the designation of a new apostle to 
supply the place of Judas, he did indeed 
suggest the matter, and lay the case be- 
fore them ; he first declared his sense ; 
but the whole company did choose two, 
and referred the determination of one to 
lot, or to God’s arbitration.* 

* ‘Os θερμὸς, καὶ ὡς ἐμπιστευθεὶς παρὰ τοῦ Χρις- 
τοῦ τὸ ποιμνίον, και ὡς τοῦ χοροῦ πρῶτος ἀεὶ πρότερος 
ἄρχεται τοῦ λόγου.---ΟἾΓΥ 5. in Act. i. 15. As 
being ἃ man hot and earnest, and as intrusted 
with a flock by Christ, and as the foreman of 
the company, he ever begins to speak.  Eixé- 
τως ταῦτα ἐγένετο διὰ τὴν ἀρετὴν τοῦ ἀνδρὸς . In 
Act. i.26. Probably so it fell out by reason of 
the signal virtue of the man. 

{ "Erepds τις τῶν an’ ἐκείνου τοῦ xop0d.—Chrys. 
de Sacerd. Or. 4. 

t "Opa δὲ αὐτὸν μετὰ κοινὴς πάντα ποιοῦντα γνώ- 
μῆς" οὐδὲν αὐθεντικῶς, οὐδὲ ἀρχικῶς. —Chrys. in 
Act. i. 1@. Behold him doing all things by 
common consent; nothing authoritatively nor 
imperiously. 

* Acts i. 15, 26, 23, καὶ ἔστησαν die. 


Se 


A TREATISE OF THE POPE’S SUPREMACY. 


At the institution of deacons, the twelve 
did call the multitude of disciples, and 
directed them to elect the persons ; and 
the proposal being acceptable to them, it 
was done accordingly ; they chose Ste- 
phen, &c.¥ whom they set before the 
apostles, and when they had prayed, they 
laid their hands on them.’’* 

In that important transaction about the 
observance of Mosaical institutions, a 
great stir and debate being started,t which 
St. Paul and St. Barnabas by disputation 
could not appease, what course was then 
taken? Did they appeal to St. Peter, as 
to the supreme dictator and judge of con- 
troversies ? Not so; but they sent to the 
apostles and elders at Jerusalem, to in- 
quire about the question; when those 
great messengers were arrived there, 
they were received by the church, and the 
apostles, and elders ; and having made 
their report, the apostles and elders did 
assemble to consider about that matter.” 
In this assembly, after much debate pass- 
ed, and that many had freely uttered 
their sense, St. Peter rose up, with apos- 
tolical gravity, declaring what his reason 
and experience did suggest conducing to 
a resolution of the point; whereto his 
words might indeed be much available, 
grounded, not only upon common reason, 
but upon special revelation concerning 
the case ; whereupon St. James, alleging 
that revelation, and backing it with rea- 
son drawn from scripture, with much 
authority pronounceth his judgment: 
Therefore (saith he) I judge (that is, saith 
St. Chrysostom, I authoritively sayt) that 
we trouble not them, who from among the 
Gentiles are turned to God ; but that we 
write unto them, &c.* And the result was, 
that according to the proposal of St. 
James, it was by general consent de- 
termined to send a decretal letter unto 
the Gentile Christians, containing a can- 
on, or advice directive of their practice 
in the case: It then seemed good to (or 
was decreed by) the apostles and elders, 
with the whole church, 1o send—and the 


* Acts vi. 5, καὶ ἤρεσεν ὃ λόγος ἐνώπιον παντὸς 
τοῦ πλήθους" καὶ ἐξελέξαντο Στέφανον, ke. 

7 Acts xv. 2.—Devopéves στάσεως, καὶ συζητή- 
σεως οὐκ ὀλίγης. 

$ Διὸ ἐγὼ κρίνω. —Acts. xv. 19. Τί ἐστι κρί- 
vw ἐγώ ; ἀντὶ τοῦ per’ ἐξουσίας λέγω τοῦτο elvat.— 
Chrys. 

Y Acts vi. 2. 

* Acts xv. 13—18. 


5. Acts xv. 2, 4, 6, 7. 


A TREATISE OF THE POPE’S SUPREMACY. 


letterran thus: The apostles, and elders, 
and brethren, to the brethren of the Gen- 
tiles,* Now in all this action (in this 
leading precedent for the management 
of things in ecclesiastical synods and 
consistories), where can the gharpest 
sight descry any mark of distinction or 
pre-eminence which St. Peter had in 
respect to the other apostles? Did St. 
Peter there anywise behave himself like 
his pretended successors upon such oc- 
casions ? what authority did he claim or 
use before that assembly, or in it, or after 
it? Did he summon or convocate it? 
No; they met upon common agreement. 
Did he preside there ὃ No; but rather 
St. James, “ to whom” (saith St. Chry- 
sostom), “‘as bishop of Jerusalem, the 
government was committed.”+ Did he 
offer to curb or check any man, or to 
restrain him from his liberty of discourse 
there ὃ No; ‘* there was much disputa- 
tion,” every man frankly speaking his 
sense. Did he more than use his freedom 
of speech becoming an apostle, in argu- 
ing the case and passing his vote? No; 
for in so exact a relation nothing more doth 
appear. Did he form the definitions, or 
pronounce the decree resulting? No; 
St. James rather did that ; for (as anan- 
cient author saith) ““ Peter did make an 
oration, but St. James’ did enact the 
law.”{ Was, beside his suffrage in the 
debate, any singular approbation requir- 
ed from him, or did he by any bull con- 
firm the decrees ? No such matter; these 
were devices of ambition, creeping on 
and growing up to the pitch where they 
now are. In short, doth any thing cor- 
respondent to papal pretences appear as- 
sumed by St. Peter, or deferred to him ? 
If St. Peter was sucha man as they 
make him, how wanting then was he to 
himself, how did he neglect the right and 
dignity of his office, in not taking more 


* Τότε ἔδοξε rots dec.—Acts xv. 22. Ta déy- 
para τὰ κεκριμένα ὑπὸ τῶν ἀποστόλων, καὶ τῶν πρεσ- 
6uripwy.— Acts XVi. 4. ἸΚρίναντες ἡμεῖς ἐπεστεί- 
Aapev.— Acts xxi. 25. 

+ ᾿Ιάκωδυς ὃ ἀδελφὸς τοῦ Ἰζυρίου τὴν ἐκκλησίαν 
τότε ἑπεσκόπευεν ἐν ἀρχὴ τὴν ἐν Ἱεροσολύμοις, καὶ 
τῶν ἐξ ᾿Ιουδαίων πιστευσάντων προειστήκει πάντων .---- 
Chrys. tom. v. Or. 59. 'Exeivos γὰρ ἦν τὴν dp- 
xiv ἐγκεχειρισμένος ἐν δυναστεία hy, — Chrys. 
in loc. For he had the government committed 
to him—he was empowered. 

$ Πέτρος drpmyopet, ἀλλ᾽ ᾿Ιάκωδος vopoOeret.— 
Hesych. apad Phot, Cod, 275. 


Vor. Il. 


12 


upon him, upon so illustrious an occasion, 
the greatest he did ever meet with ? 
How defective also were the apostolical 
college, and the whole church of Jerusa- 
lem, in point of duty and decency, yield- 
ing no more deference to their sovereign, 
the vicar of their Lord! Whatever ac- 
count may be framed of these defail- 
ances, the truth is, that St. Peter then did 
know his own place and duty better than 
men do know them now ; and the rest 
as well understood how it became them 
to demean themselves. St. Chrysostom’s 
reflections on those passages are very 
good ; that indeed then “there was no 
fastuousness in the church,” and “ the 
souls of those primitive Christians were 
clear of vanity : ἢ ἢ the which dispositions 
did afterward spring up and grow rankly 
to the great prejudice of religion, beget- 
ting those exorbitant pretences which we 
now disprove. 

Again, when St. Peter, being warned 
from heaven thereto, did receive Corne- 
lius, a Gentile soldier, unto communion ;° 
divers good Christians, who were igno- 
rant of the warrantableness of that pro- 
ceeding (as others commonly were, and 
St. Peter himself was, before he was 
informed by that special revelation), did 
not fear διακρίνεσθαι πρὸς αὐτὸν, to con- 
test with him about it ;° not having any 
notion (as it seemeth) of his supreme 
unaccountable authority (not to say of 
that infallibility, with which the canonists 
and Jesuits have invested him;) unto 
whom St. Peter rendereth a fair account, 
and maketh a satisfactory apology for 
his proceedings ;* not brow-beating those 
audacious contenders with his authority, 
but gently satisfying them with reason. 
But if he had known his power to be 
such, as now they pretend it to be, he 
should have done well to have asserted 
it, even out of good-will and charity to 

" 


* Οὕτως οὐδεὶς τῦφος ἣν ἐν τῇ ἐκκλησίᾳ" ofrws 
καθαρὰ δόξης ἣν αὐτῶν ἡ Woxh.—Chrys. ibid. 

t “Opa τὸ ἄτυφον καὶ dxevédogov,—épa πῶς ἀπολο- 
γεῖται, καὶ οὐκ ἀξιοῖ τῷ τοῦ διδασκάλου ἀξιώματι κε- 
χρῆσθαι.---ΟἼγγ5. See how free he is from pride 
and vain-glory ; see how he excuses himself, 
and thinks himself not worthy to have the hon- 
our of a master. 

> Acts x. 28. Kai ἐμοὶ ὁ θεὸς Mderke—Acts xi. 
12 


ὁ Acts xi. 2; Bell. de Pont, Rom. iv, 3, 4; 
Acts xi. 18. 


90 


those good brethren ;* correcting their 
error, and checking their misdemeanour ; 
shewing them what an enormous pre- 
sumption it was so to contend with their 
sovereign pastor and judge. 

Further ; so far was St. Peter from as- 
suming command over his brethren, that 
he was upon occasion ready to obey their 
orders ; as we may see by that passage, 
where, upon the conversion of divers per- 
sons in Samaria, it is said, that the apostles 
hearing it, did send to them Peter and 
John, who going down, prayed for them, 
that they might receive the Holy Ghost.’ 
The apostles sent him: that, had he been 
their sovereign, would have been some- 
what unseemly and presumptuous ; for 
subjects are not wont to send their prince, 
or soldiers their captain; to be sent be- 
ing a mark of inferiority, as our Lord 
himself did teach: A servant (saith he) 
is not greater than his lord; nor he that 
is sent greater than he that sent him.° 
St. Luke therefore should at least have 
so expressed this passage, that the apos- 
tles might have seemed to keep their dis- 
tance, and observed good manners; if 
he had said, they beseeched him to go, 
that had sounded well ; but they sent him 
is harsh, if he were dominus noster papa, 
as the modern apostles of Rome do style 
their Peter. The truth is, then, among 
Christians there was little standing upon 
punctilios ; private considerations and 
pretences to power then took small place; 
each one was ready to comply with that 
which the most did approve; the com- 
munity did take upon it to prescribe unto 
the greatest persons, as we see again in 
another instance, where the brethren at 
Antioch did appoint Paul and Barnabas 
(the most considerable persons among 
them) to go up unto Jerusalem. They 
were then ‘‘ so generous, so merciful, so 
full of charity, as, rather than to cause 
or foment any disturbance, to recede, or 
go whither the multitude pleased, and do 
what was commanded by it.”’+ 


* Ita ut Petrus quoque timens ne culparetur 
ab ipsis.—Jren. iil. 12, 15, p. 200. N. In the 
matter at Antioch, St. Peter did comply with 
St. James and the Judaizers, which did not be- 
seem such authority. 

+ "Eragav dvaBaivew Ἰ]αῦλον καὶ Bapyabav.— 
Acts xv. 2 + ΧΙ, 2. Τίς οὖν ἐν ὑμῖν γενναῖος ; τίς 
εὔσπλαγχνος ; τίς πεπληροφορημένος ἀγάπης ; εἰπάτω, 
εἰ du’ ἐμὲ στάσις, καὶ ἔρις, καὶ σχίσματα, ἐκχωρῶ, 

4. Acts viii. 14. * John xiii. 16. 


᾿ 
A TREATISE OF THE POPE’S SUPREMACY. 


10. In all relations which occur in serip- 
ture, about controversies incident of doc- 
trine or practice, there is no appeal made 
to St. Peter’s judgment, or allegation of 
itas decisive ; no argument is built on 
his authority : dissent from his opinion, 
or disconformity to his practice, or diso- 
bedience to his orders, are not mentioned 
as ground of reproof, as aggravation of 
any error, any misdemeanour, any dis- 
order; which were very strange, if then 
he was admitted or known to be the uni- 
versal prince and pastor of Christians, or 
the supreme judge and arbitrator of con- 
troversies among them: for then surely 
the most clear, compendious, and effectu- 
al way to confute any error, or check 
any disorder, had been to allege the au- 
thority of St. Peter against it: who then 
could have withstood so mighty a preju- 
dice against his cause? If now a ques- 
tion doth arise about any point of doc- 
trine, instantly the parties (at least some 
one of them, which hopeth to find most 
favour) hath recourse to the pope to de- 
fine it; and his judgment, with those 
who admit his pretences, proveth sufh- 
ciently decisive, or at least greatly sway- 
eth in prejudice to the opposite party. If 
any heresy, or any opinion disagreeing 
from the current sentiments, is broached, 
the pope presently doth roar, that his 
voice is heard through Christendom, and 
thundereth it down: if any schism or 
disorder springeth up, you may be sure 
that Rome will instantly meddle to quash 
it, or to settle matters as best standeth 
with its principles and interests : such in- 
fluence hath the shadow of St. Peter’s 
authority now: but no such regard was 
then had to poor Pope Peter himself; he 
was not so busy and stirring in such ca- 
ses: the apostles did not send heretics to 
be knocked down by his sentence, nor 
schismatics to be scourged by his cen- 
sure; but were fain to use the long way 
of disputation, striving to convince them 
by testimonies of scripture, and rational 
discourse. If they did use authority, it 


ἄπειμι οὗ ἐὰν βούλησθε, καὶ ποιῶ τὰ προστασσόμενα 
ὑπὸ τοῦ πλήθους. Ἰοτη. ad Cor. 54. Who among 
you is noble and generous ? who has bowels of 
compassion? who is full of charity ? Let him 
say, If for my sake there be sedition, and strife, 
and divisions, I will depart, and go whither 
you would have me, and do what shall be en- 
joined me by the multitude, 


| 


A TREATISE OF THE POPE’S SUPREMACY. 


was their own; which they challenge as 
given to them by Christ for edification, 
or upon account of the more than ordi- 
nary gifts and graces of the divine Spirit, 
conferred on them by God.‘ 

11. St. Peter nowhere doth appear in- 
termeddling as a judge or governor para- 
mount in such cases; yea, where he 
doth himself deal with heretics and dis- 
orderly persons, confuting and reproving 
them (as he dealeth with divers notori- 
ously such), he proceedeth not asa pope 
decreeing, but as an apostle warning, ar- 
guing, and persuading against them. 

It is particularly remarkable how St. 
Paul, reproving the factions which were 
among Christians at Corinth, doth repre- 
sent the several parties, saying, I am of 
Paul, 1 am of Apollos, I am of Cephas, 
Iam of Christ.« Now supposing the 
case then had been clear and certain (and 
if it were not so then, how can it be so 
now ὃ) that St. Peter was sovereign of 
the apostles, is it not wonderful that any 
Christian should prefer any apostle or 
any preacher before him? as if it were 
now clear and generally acknowledged 
that the pope is truly what he pretendeth 
to be, would any body stand in competi- 
tion with him, would any glory ina rela- 
tion to any other minister before him? 

It is observable how St. Clemens re- 
flecteth on this contention: ‘ Ye were” 
(saith he) ‘ less culpable for that partiali- 
ty ; for ye did then incline to renowned 
apostles, and to a man approved by 
them: but now,” &c.* 

If it be replied, that Christ himself did 
come into the comparison; I answer, 
that probably no man was so vain as to 
compare him with the rest, nor indeed 
could any there pretend to haye been 
baptized by him (which was the ground 
of the emulation in respect of the others ;) 
but those who said they were of Christ 
were the wise and peaceable sort, who 
by saying so declined and disavowed 
faction ; whose behaviour St. Paul him- 
self in his discourse commendeth and 


* "AYN ἡ πρόσκλισις ἐκείνη ἧττον ἁμαρτίαν ὑμῖν 
προσήνεγκεν" προσεκλίθητε γὰρ ἀποστόλοις μεμαρτυρη- 
μένοις, καὶ ἀνδρὶ δεδοκιμασμένῳ rap’ αὐτοῖς" νυνὶ δὲ, 
&c.—Clem. ad Corinth. 47. 

f 2 Cor. xiii. 10; x. 8; xii. 21; 1 Cor, iv.2; 
2 Thess. iii. 14; 1 Cor. vii. 25, 40; 1 Thess. 
iv. 8. 

© 1 Cor. i.12; iii. 21. 


91 


confirmeth, shewing that all indeed were 
of Christ," the apostles being only his 
ministers,to work faith and virtue in them. 
“None” (saith St. Austin) “of those 
contentious persons were good, except 
those who said, But lam of Christ.”* 

We may also here observe, that St. 
Paul, in reflecting upon these contentions, 
had a fair occasion of intimating some- 
what concerning St. Peter’s supremacy, 
and aggravating their blameable fond- 
ness, who compared others with him. 

12. The consideration of the apostles 
proceeding in the conversion of people, 
in the foundation of churches, and in ad- 
ministration of their spiritual affairs, will 
exclude any probability of St. Peter’s ju- 
risdiction over them. 

They went about their business, not 
by order or license from St. Peter, but 
according to special instinct and direction 
of God’s Spirit (being sent forth by the 
Holy Ghost ; going by revelation), or 
according to their ordinary prudence, 
and the habitual wisdom given unto them ;' 
by those aids (without troubling St. Peter 
or themselves more) they founded socie- 
ties, they ordained pastors, they framed 
rules and orders requisite for the edifi- 
cation and good government of churches, 
reserving to themselves a kind of para- 
mount inspection and jurisdiction over 
them; which in effect was only πατρικὴ 
inwutheva, a paternal care over them ; 
which they particularly claimed to them- 
selves upon account of spiritual parent- 
age, for that they had begotten them to 
Christ: If (saith St. Paul to the Corin- 
thians) Iam not an apostle to others, I am 
however so to you:) why so? because 
he’ had converted them, and could say, 
As my beloved sons 1 warn you: for 
though ye have ten thousand instructors 
in Christ, yet ye have not many fathers: 


for in Christ Jesus I have begotten you 


through the gospel. ‘This paternal 
charge they did exercise without any de- 
pendence or regard to St. Peter, none 


* Falsum est quod illi boni erant, exceptis 
eis qui dicebant, Ego autem Christi.—Aug. 
Cont. Crescon. i. 27. 

© 1 Cor. iii. 5. ie 

' ᾿Ἐκχπεμφθέντες ὑπὸ τοῦ πνεῦμ. dy—Acts ΧΗΣ. 4, 
2; xvi. 6, 9. Gal.il. 2, κατ' ἀποκάλυψιν .----ῷ Pet. 
iii. δ. 1 Cor. vii. 17; xi. 34; xvi. 1; ἘΝ, ἡ δ; 
Isid. Pel.; 1 Thess. ii. 7, 11. 

} 1 Cor. ix. 2; Acts xvi. 1. 

« 1 Cor. iv. 14,15; Gal. iv. 19. 


92 


such appearing, it not being mentioned 
that they did ever consult his pleasure, or 
render him an account of their proceed- 
ings ; but it rather being implied in the 
reports of their actions, that they pro- 
ceeded absolutely, by virtue of their uni- 
versal office and commission of our Lord. 

If it be alleged, that St. Paul went to 
Jerusalem io St. Peter; I answer, that it 
was to visit him out of respect and love ;' 
or to confer with him for mutual edifica- 
tion and comfort; or at most to obtain 
approbation from him and the other apos- 
tles, which might satisfy some doubters, 
but not to receive his commands or au- 
thoritative instructions from him; it be- 
ing, as we shall afterwards see, the de- 
sign of St. Paul’s discourse to disavow 
any such dependence on any man what- 
ever. So doth St. Chrysostom note ; 
‘* What” (saith he) ‘“ can be more hum- 
ble than this soul ? after so many and so 
great exploits, having no need at all of 
Peter, or of his discourse, but being in 
dignity equal to him (for I will now say 
no more), he yet doth go up to him, as 
to one greater and ancienter; anda sight 
alone of Peter is the cause of his journey 
thither.” And, “ He went” (saith he 
again) ‘not to learn any thing of him, 
nor to receive any correction from him, 
but for this only, that he might see him, 
and honour him with his presence.’”’* 

And indeed, that there was no such 
deference of the apostles to St. Peter, 
we may hence reasonably presume, be- 
cause it would then have been not only 
impertinent and needless, but inconven- 
ient and troublesome. For, 

13. If we consider the nature of the 
apostolical office, the state of things at 
that time, and the manner of St. Peter’s 
life ; in correspondence to those things, 
he will appear uncapable, or unfit, to 
manage such a jurisdiction over the apos- 
tles as they assign him. 

The nature of the apostolical ministry 


* Τί ταύτης ταπεινοφρονέστερον γένοιτ᾽ ἂν τῆς 
ψυ fis; μετὰ τοσαῦτα καὶ τοιαῦτα κατορθώματα μη- 
δὲν Ilérpov δεόμενος, μηδὲ τῆς ἐκείνου φωνῆς, ἀλλ᾽ 
ἰσότιμος ὧν αὐτῷ (πλέον γὰρ οὐδὲν ἐρῶ τέως) ὅμως 
ἀνέρχεται ὡς πρὸς μείζονα, καὶ πρεσδύτερον" καὶ τῆς 
ἀποδημίας αὐτῷ τῆς ἐκεῖ γίνεται αἰτίας ἡ ἱστορία 
Πέτρου μόνη. οὐχ ὡς μαθησόμενός τι παρ᾽ αὐτοῦ, 
οὐδὲ ὡς διόρθωσίν τινα δεξάμενος, ἀλλὰ διὰ τοῦτο μό- 
νον, ὥστε ἰδεῖν αὐτὸν καὶ τιμῆσαι τῇ παρουσία .---- 
Chrys. in Gal. i. 18. 

' Gal. 1. 18,—icropiiear. 


ΜΟΥ νυν 
" 


A TREATISE OF THE POPE’S SUPREMACY. 


was such, that the apostles were not fixed 
in one place of residence, but were con- 
tinually moving about the world, or in 
procinctu,™ ready in their gears to move 
whither divine suggestions did call them, 
or fair occasion did invite them, for the 
propagation or furtherance of the gos- 
pel.* 

The state of things was not favourable 
to the apostles, who were discountenanc- 
ed and disgraced, persecuted, and driven 
from one place to another (as our Lord 
foretold of them ;") Christians lay scat- 
tered about at distant places, so that op- 
portunities of despatch for conveyance 
of instructions from him, or of accounts 
to him, were not easily found. 

St. Thomas preaching in Parthia, St. 
Andrew in Scythia, St. John in Asia, Si- 
mon Zelotes in Britain, St. Paul in many 
piaces ;° other apostles and apostolical 
men in Arabia, in Ethiopia, in India, in 
Spain, in Gaul, in Germany, in the whole 
world, and in all the creation under heav- 
en," as St. Paul speaketh, could not well 
maintain correspondence with St. Peter ;t 
especially considering the manner of his 
life, which was not settled in any one 
known place, but moveable and uncer- 
tain; for he continually roved over the 
wide world, preaching the gospel, con- 
verting, confirming, and comforting Chris- 
tian people, as occasion starting up did 
induce : how then could he conveniently 
dispense all about his ruling and judging 
influence ? how in cases incident could 
direction be fetched from him, or refe- 
rence be made to him by those subordi- 
nate governors, who could not easily 


* ᾿Επειδὰν γὰρ ἤμελλον τῆς οἰκουμένης τὴν ἐπιτρο- 
πὴν ἀναδέξασθαι, οὐκ ἔδει συμπεπλέχθαι λοιπὸν ἀλλή- 
λοις ἢ γὰρ ἂν μεγάλη τοῦτο τῇ οἰκουμένῃ γέγονε ζη- 
pia.—Chrys. in Joh. xxi. 23. For seeing they 
were to take upon them the inspection and su- 
perintendency of ali the world, it behoved them 
not any longer to be mixed or conjoined togeth- 
er, for this had been a great loss and hinder- 
ance to the world. 

+ Ὁ τὴν οἰκουμένην σταδιεύσας, καὶ τῷ περὶ πίστε- 
ws δρόμῳ τὸν κόσμον μικρὸν ἀποφῆνας.---Β 85. Se- 
leuc. Or. 2. He that run his race through the 
whole universe, and by his so eager running 
for the faith made the world, as it were, too 
narrow for him. 

m 2 Cor. xi. 25. 

» 1 Cor. iv.9; 2Cor.iv.8; vid; xi. 25; 
Matt. xxiv. 9; Luke xxi. 12. 

° Euseb. iii. 1; Niceph. ii. 38, 39, 40; Ter- 
tul. ad Jud. cap. 7. 

P Col. i, 6, 33; Rom. x, 18, 


A TREATISE OF THE POPE’S SUPREMACY. 


know where to come at him, or whence 
to hear from him in any competent time ? 
To send to him had been to shoot at ro- 
vers; affairs, therefore, which should de- 

on his resolution and orders, must 
have had great stops ; he could but very 
lamely have executed such an office ; so 
that his jurisdiction must have been rath- 
er an extreme inconvenience and encum- 
brance, than anywise beneficial or use- 
ful to the church. 

Gold and silver he had none, ora very 
small purse, to maintain dependants and 
officers to help him (nuncios, !egates a 
latere, secretaries, auditors, &c.), infinity 
of affairs would have oppressed a poor 
helpless man; and to bear such a burden 
as they lay on him no one could be suffi- 
cient. 

14. It was indeed most requisite, that 
every apostle should have a complete, 
absolute, independent authority in man- 
aging the concerns and duties of his 
office ; that he might not anywise be ob- 
structed in the discharge of them; not 
clogged with a need to consult others, 
not hampered with orders from those 
who were at distance, and could not well 
descry what was fit in every place to be 
done. 

The direction of him who had promis- 
ed to be perpetually present with them, 
and by his Holy Spirit to guide, to in- 
struct, to admonish them upon al! occa- 
sions, was abundantly sufficient; they 
» did not want any other conduct or aid 
beside that special light and powerful in- 
fluence of grace, which they received 
from him ; the which ἱκάνωσεναύτοὺς did 
(as St. Paul speaketh) render them suff- 
cient ministers of the New Testament. 

Accordingly their discourse and prac- 
tice do thoroughly savour of such an in- 
dependence; nor in them is there any 
appearance of that being true, which 
Bellarmine dictateth, that “ the apostles 
depended on St. Peter, as on their head 
and commander.’’* 

15. Particularly the discourse and be- 
haviour of St. Paul toward St. Peter doth 
evidence, that he did not acknowledge 
any dependence on him, any subjection 
to him. 


* ——a quo illi tanquam a capite et impera- 
tore suo pendebant.— Bellarm. de Pont. i. 16 

© Matt. xxviii. 20; John xvi. 13; xiv. 26. 

τ 2 Cor. iii. 5; Rom. xv. 15. 


j 


a 


St. Paul doth often purposely assert to 
himself an independent and absolute 
power, inferior or subordinate to none 
other, insisting thereon for the enforce- 
ment or necessary defence of his doc- 
trine and practice (I have become a fool 
in glorying ; ye have compelled me,* saith 
he ;) alleging divers pregnant arguments, 
to prove and confirm it, drawn from the 
manner of his call, the characters and 
warrants of his office, the tenor of his 
proceedings in the discharge of it, the 
success of his endeavours, the approba- 
tion and demeanour toward him of other 
apostles. 

As for his call and commission to the 
apostolical office, he maintaineth (asif he 
meant designedly to exclude those pre- 
tences, that other apostles were only cail- 
ed in partem solicitudinis with St. Pe- 
ter), that he was an apostle, not from 
men, nor by man, but by Jesus Christ, 
and God the Father ;* that is, that he 
derived not his office immediately or me- 
diately from men, or by the ministry of 
any man, but immediately had received 
the grant and charge thereof from our 
Lord; as indeed the history plainly 
sheweth, in which our Lord telleth him, 
that he did “constitute him an officer, 
and a chosen instrument to him, to bear 
his name to the Gentiles.” 

Hence he so often is careful and cau- 
tious to express himself an apostle by 
the will and special grace, or favour and 
appointment, and command of God; and 
particularly telleth the Romans, that dy 
Christ he had received grace and apostle- 
ship.* 

For the warrant of his office, he doth 
not allege the allowance of St. Peter, or 
any other, but those special gifts and gra- 
ces which were conspicuous in him, and 
exerted in miraculous performances: 
Truly (saith he) the signs of an apostle 
were wrought among you in ail patience, 
in signs, and wonders, and mighty deeds ; 
and I will not dare to speak of any of those 
things which Christ hath not wrought by 


* Bell.i.9, 14, 16,—Od« dx’ ἀνθρώπων. οὐδὲ 
δι ἀνθρώπου .--- σα]. i. 1. 

Προχειρίσασθαί σε ὑπηρέτην, &c.—Acts ix. 
15; χχὶϊ. 21; xxvi. 16. 

* 2 Cor. xii. 11; Rom. xi. 13. 

t Διὰ θελήματος Θεοῦ, 1 Cor i. 1: 2 Cor. i. 1; 
Eph i. 1 , Col. i. 1; 2 Tim.i. 1.—Xé ith, Rom. 
i.5; 1 Cor. xv. 10; Eph. iii. 7; 1 Tim. i. 12. 
- Κατ' ἐπιταγήν, 1 Tim. i. 1. 


94 


me,to make the Gentiles obedient, by 
word and deed, through mighty signs and 
wonders, by the power of the Spirit of 
God." 

To the same purpose he allegeth his 
successful industry in converting men to 
the gospel: Am I not an apostle? (saith 
he) are ye not my work in the Lord? If 
I am not an apostle to others, Iam surely 
one to you: for the seal of mine apostle- 
ship are ye in the Lord. And, By the 
grace of God Iam what Iam: and his 
grace which was on me became not in 
vain: but I laboured more abundantly 
than they all.* 

In the discharge of his office, he im- 
mediately (after that he had received his 
call and charge from our Saviour), with- 
out consulting or taking license from any 
man, did vigorously apply himself to the 
work: Immediately (saith he) I confer- 
red not with flesh and blood: “neither 
went I up to Jerusalem to them that before 
me were apostles :* so little did he take 
himself to be accountable to any man. 

In settling order, and correcting irregu- 
larities in the church, he professed to act 
merely by his own authority, conferred 
on him by our Lord: Therefore (saith 
he) being absent, I write these things, 
that being present, Imay not use severity, 
according to the authority which the 
Lord hath given me for edification, not 
for destruction.* 

Such being the privileges which he did 
assert to himself with all confidence, he 
did not receive for it any check from oth- 
er apostles ; but the chief of them, know- 
ing the grace that was given unto him, 
gave unto him the right hand of fellow- 
ship ;¥ in token of their acknowledge- 
ment and allowance of his proceedings. 

Upon these considerations (plainly sig- 
nifying his absolute independence in the 
reception and execution of his office) he 
doth more than once affirm (and in a man- 
ner Joast) himself to be inferior in noth- 
ing to the very chief apostles :* in noth- 
ing; that is, in nothing pertinent to the 
authority or substantial dignity of his 
place ; for as to his personal merit, he 
professeth himself much less than the 


“ 2 Cor. xii. 12; Rom. xv. 18,19; 1Cor. 
ii. 4. 

’ 1 Cor. ix. 1,2; xv. 10; 2 Cor. xi. 23. 

~ Gal.i. 16, 17. τ Cor. xiii. 10; x. 8. 

Υ Gal. ii. 9. * 2 Cor. xi. 5; xii. 11. 


ΠΗ 
ν᾿ 
~ 


A TREATISE OF THE POPE’S SUPREMACY. 


least of the apostles ;* but as to the au- 
thenticness and authority of his office, 
he deemed himself equal to the greatest ; 
being by the grace of God what he was, 
a minister of the gospel, according to 
the gift of the grace of God, which was 
given him according to the effectual 
working of his power.” 

When he said he was behind none,: 
he could not forget St. Peter; when he 
said none of the chief, he could not but 
especially mean him: (he did indeed, as 
St. Chrysostom saith, intend ‘t to compare 
himself with St. Peter ;’)* when he said 
in nothing, he could not but design that 
which was most considerable, the au- 
thority of his place; which in the con- 
text he did expressly mention.‘ For 
when he objected to himself the sem- 
blance of fondness or arrogance in speak- 
ing after that manner, he declared that 
he did not speak rashly or vainly, but 
upon serious consideration, and with full 
assurance, finding it very needful or use- 
ful to maintain his authority, or to magnify 
his office,’ as he otherwhere speaketh. 

If things had been as now we are 
taught from the Roman school, itis 
strange that St. Paul should compare 
himself so generally, not excepting St. 
Peter; that he should express (nor by 
the least touch intimate) no special con- 
sideration for his, as they tell us, ‘* ordi- 
nary pastor :᾽ ἢ that he should not consid- 
er how liable such words were to be in- 
terpreted in derogation to St. Peter’s due 
prerogatives. 

But it is no wonder that St. Paul, in 
St. Peter’s absence, should thus stand on 
his own legs, not seeming to mind him, 
whenas in immediate transactions with 
him he demeaned himself as_ his fellow, 
yielding to him no respect or deference, 
as to his superior. For, 

When St. Paul went to Jerusalem, to 
have conference with St. Peterand other 
apostles, who were chief in repute, he 
professeth that they did not confer any 
thing to him,? so as to change his opin- 
ion, or divert him from his ordinary 


* TIpds τοὺς περὶ Πέτρον ποιούμενος τὴν σύγκρισιν. 
* 1Cor.xv. 9; Eph. iii. 8. 

> 1 Cor. xv. 10; Eph. iii. 7. 

¢ 2 Cor. xi. 5. 

4 Kara προδίορθωσιν, 2 Cor. xii. 11; i. 16, 17. 
* Rom. xi. 13, Bell. de Pont. i. 11. 
€ Gal. ii. 2. 


ὰ 


A TREATISE OF THE POPE’S SUPREMACY. 


course of practice, which was different 
from theirs: this was (it seemeth) hardly 
proper or seemly for him to say, if St. 
Peter had been his sovereign: but he 
seemeth to say it on very purpose to ex- 
cludeany prejudice that might arise to his 
doctrine from their authority or repute ; 
their authority being none over him, their 
repute being impertinent to the case ; for 
whatsoever (addeth he) they were, it mak- 
eth no matier to me; God respecteth no 
man’s person :* the which might well be 
said of persons greater in common es- 
teem, but not so well of οὔθ. who was 
his superior in office ; to whose opinion 
and conduct, as of his judge and pastor 
by God’s appointment, he did owe a spe- 
cial regard. 

Again, St. Paul at Antioch observing 
St. Peter, out of fear‘ and policy, to act 
otherwise than became the simplicity and 
sincerity of Christians, to the prejudice 
of evangelical truth, charity, and liberty, 
against his own judgment and former 
practice, drawing others by his pattern 
into the same unwarrantable course of 
behaviour, did withstand him to the face, 
did openly reprove him before ail, because 
he was blameable ;) did, as Pope Gelasius 
I. affirmeth (to excuse another pope mis- 
behaving himself), ‘ worthily confute 
him ;”* did (as St. Augustine often doth 
affirm and argue, in proof that great- 
est persons may sometimes err and fail) 
“correct him, rebuke him, chide him.”’+ 


* (Vide P. Pelag. II. apud Bin. tom. iv. p. 
308, in Epist. ad Eliam.) Nunquid ideo aut 
ila ejus sequenda sunt, que merito ejus co- 
apostolus ejus facta redarguit.—Gelas. J. de 
Anath. (apud Bin. tom. iii. p. 645.) 

7 Apostolo Paulo monstrante et. corrigente. 
—Aug. cont. Crescon. i. 32; ii. 32; Ep. 19, de 
Bayt. Cont. Don. ii. 1, 2 ; correptus, cont. Don. 
i. 1; objurgavit, Ep. 8; qui de minore 
causa conversationis ambigue Petro ipsi non 
pepercit.— Tert. v. 3, (contra Marc.) who 
fora smaller matter of doubtful conversation 
spared not Peter himself. Cum laudetur etiam 
Pauli minimi apostolorum sana ratio atque li- 
bertas, quod Petrum apostolorum primum ad- 
ductum in hypocrisin, et non recta via ince- 
dentem ad veritatem evangelii fidenter impro- 
bans, in faciem illi restitit, eamque coram om- 
nibus coram objurgavit.—Fac. Her. viii. 6. 
Whereas the sound reason and freedom even 
of Paul, the least of the apostles, is commend- 
ed, in that when Peter, the chief of the apostles, 
was carried away with dissimulation, and 
walked not in aright way, according to the 

® Gal. ii. 6. ' Gal. ii. 12-14. 

) Gal. ii. 11, 14. 


95 


Which behaviour of St. Paul doth not 
well consist with the “‘ supposition, that 
St. Peter was his superior in office ;*” If 
that had been, Porphyrius with good 
colour of reason might have objected 
procacity to St. Paul in taxing his bet- 
ters; for he then indeed shewed us no 
commendable pattern of demeanour to- 
wards our governors, in so boldly oppos- 
ing St. Peter, in so openly censuring 
him, in so smartly confuting him. 

More unseemly also it had been to re- 
port the business as he doth in writing to | 
the Galatians ; for to divulge the miscar- 
riages of superiors, to revive the memory 
of them, to register them, and transmit 
them down to all posterity, to set forth our 
clashing and contests with them, is hard- 
ly allowable ; if it may consist with jus- 
tice and honesty, it doth yet little savour 
of gravity and modesty: it would have 
been more seemly for St. Paul to have 
privately and humbly remonstrated to St. 
Peter, than openly and downrightly to 
have reprehended him ; at least it would 
have become him in cold blood to have 
represented his carriage more respeciful- 
ly, consulting the honour of the univer- 
sal pastor, whose reputation was like to 
suffer by such a representation of his 
proceedings. Pope Pelagius II. would 
have taught St. Paul better manners; who 
saith, that ‘they are not to be approved, 
but reprobated, who do reprove or accuse 
their prelates;”’* and Pope Gregory 
would have taught him another lesson, 
namely, that “‘ the evils of their superiors 
do so displease good subjects, that how- 
ever they doconceal them from others ;7’°+ 
and, “‘ subjects are to be admonished, 
that they do not rashly judge the life of 
their superiors, if perhaps they see them 
do blameably,” &c.i 

It is plain, that St. Paulewas more bold 
with St. Peter, than any man now must 


truth of the gospel, he boldly disliked, and 
withstood him to the face, and reproved him 
openly before all. 

* Non sunt consentiendi, sed reprobandi, qui 
prelatos suos, reprehendunt vel accusant.—Pe- 
lag. 11. Ep. 2. 

t Bonis subditis sic prepositoram svoram 
mala displicent. ut tamen hee ab aliis oceul- 
tent.—Greg. M. Moral. xxv. 15. 

$ Admonendi sunt subditi, ne praepositorum 
suorum vitam temere judicent, siquid eos for- 
tasse agere reprehensibiliter vident, &¢.— Greg. 
Past. part iii. cap. 1, Admon. 5. 

) Hier. ad Aug. Ep. 11, in Prol. ad Gal. 


96 


be with the pope; for let the pope com- 
mit never So great crimes, yet should 
“no mortal” (saith the canon law) “ pre- 
sume to reprove his faults.”* 

But if St. Peter were not in office su- 
perior to St. Paul, but his colleague, and 
equal in authority, although preceding 
him in standing, repute, and other advan- 
tages; then St. Paul’s free proceeding 
toward him was not only warrantable, 
but wholesome, and deserving for edifi- 
cation to be recited and recorded; as 
implying an example how colleagues up- 
on occasion should with freedom and 
sincerity admonish their brethren of their 
errors and faults; St. Peter’s carriage in 
patiently bearing that correption also af- 
fording another good pattern of equanimi- 
ty, in such cases; to which purpose St. 
Cyprian (alleged and approved by St. 
Austin)‘ doth apply this passage: “ for” 
(saith he) “neither Peter, whom the 
Lord first chose, and upon whom he built 
his church, when Paul afterward contest- 
ed with him about circumcision, did in- 
solently challenge, or arrogantly assume 
any thing to himself, so as to say, that he 
did hold the primacy, and that rather those 
who were newer and later apostles ought 
to obey him; neither despised he St. 
Paul, because he was before a persecutor 
of the church; but he admitted the coun- 
sel of truth, and easily consented to the 
lawful course which St. Paul did main- 
tain; yielding indeed to us a document 
both of concord and patience, that we 
should not pertinaciously love our own 
things, but should rather take those things 
for ours which sometimes are profitably 
and wholesomely suggested by our breth- 
ren and colleagues, if they are true and 
lawful:”* this St. Cyprian speaketh, up- 
on supposition that St. Peter and St. Paul 
were equals, or (as he calleth them) col- 
leagues and brethren, in rank co-ordinate ; 
otherwise St. Cyprian would not have 
approved the action ; for he ofien severe- 
ly doth inveigh against inferiors taking 
upon them to censure their superiors : 
**W hat tumour” (saith he) ‘ of pride, what 
arrogance of mind, what inflation of 
heart, is it, to call our superiors and bish- 


* Nam nec Petrus, quem primum Dominus 
elegit, &c.—Cypr. Ep. 71. (ad Quint.) 

* Grat. Dist. xl. cap. 6. 

' Aug. de Bapt. cont. Don ii. 2. 


A TREATISE OF THE POPE’S SUPREMACY. 


ops to our cognizance ?”* St. Cyprian, — 
therefore, could not conceive St. Peter 
to be St. Paul’s governor, or superior in 
power; he doth indeed plainly enough 
in the forecited words signify, that in his 
judgment St. Peter had done “ insolently 
and arrogantly,” if he had assumed any 
‘“‘ obedience” from St. Paul. St. Austin 
also doth in several places of his writings 
make the like application of this passage." 

The ancient writer contemporary to St. 
Ambrose, and passing under his name, 
doth argue in this manner: * Who dar- 
ed resist Peter the first apostle, to whom 
the Lord did give the keys of the king- 
dom of heaven, but another such a one; 
who in assurance of his election knowing 
himself to be not unequal to him, might 
constantly disprove what he had unad- 
visedly done ὃ ἢ 

It is indeed well known, that Origen, 
and after him St. Chrysostom and St. 
Jerome, and divers of the ancients beside, 
did conceive that St. Pau] did not serious- 
ly oppose or tax St. Peter, but did only 
do it seemingly, upon confederacy with 
him, for promoting a good design." 

This interpretation, however strained 
and earnestly impugned by St. Austin, I 
will not discuss ; but only shall observe, 
that it being admitted, doth rather 
strengthen than weaken our discourse : 
for, if St. Peter were St. Paul’s governor, 
it maketh St. Peter to have consented to an 
act in all appearance indecent, irregular, 
and scandalous; and how can we imag- 
ine that St. Peter would have complotted 
to the impairing his own just authority in 
the eye of a great church ? doth not such 
a condescension imply in hima disavow- 


* Quis enim hic est superbie tumor, que 
arrogantia animi, que mentis inflatio ad cog- 
nitionem suam preepositos et sacerdotes vo- 
care ?—Cypr. Ep. 69. 

7 Nam quis eorum auderet Petro primo 
apostolo, cui claves regni ceelorum Dominus 
dedit, resistere, nisi alius talis, qui fiducia elec- 
tionis suze, sciens se non imparem, constanter 
improbaret quod ille sine consilio fecerat ?— 
Ambr. in Gal. ii.9. Paulus Petram reprehen- 
dit, quod non auderet, nisi se non imparem 
sciret —( Hieron. vel alius quis ad Gal. citatus a 
Grat. Caus. ii. qu. 7. cap. 33.) Paul repre- 
hended Peter, which he would not have dared 
Ν do, had he not known himself to be equal to 
im. 

™ Aug. cont. Don. dle Bapt. ii. 1, 2 Ep. 19. 

* S.Cyril. cont. Jul. lib. ix.(p. 325,) Chrys. 
ΜΝ v. Or. 59, οὐκ ἀπὸ Yuyiis—Aug. Ep. 11, 

e. 


_—————= SS 


OEE —— TS 


| 


A TREATISE OF THE POPE’S SUPREMACY. 97 


ing of superiority over St. Paul, ora 
conspiracy with him to overthrow good 
order? 

To which purpose we may observe, 
‘that St. Chrysostom,* in a large and very 
elaborate discourse, wherein he professeth 
to endeavour “an aggravation” of the 
irregularity of St. Paul’s demeanour, if 
it were serious ; doth not lay the stress 
of that aggravation upon St. Paul’s op- 
posing his lawful governor, but his only 
so treating a co-aposile of such eminency: 
neither when to that end he designeth to 
reckon all the advantages of St. Peter 
beyond St. Paul, or any other apostle, 
doth he mention this, which was _ chiefly 
material to his purpose, that he was St. 
Paul’s governor; which observations if 
we do carefully weigh, we can hardly 
imagine that St. Chrysostom had any 
notion of St. Peter’s supremacy in re- 
lation to the apostles.t 

In fine, the drift of St. Paul, in report- 
ing those passages concerning himself, 
was not to disparage the other apostles, 
nor merely to command himself, but to 
fence the truth of his doctrine, and main- 
tain the liberty of his disciples, against 
any prejudice that might arise from any 
authority that might be pretended in any 
considerable respects superior to his, and 
alleged against them; to which purpose 
he declareth by arguments and matters 
of fact, that his authority was perfectly 
apostolical, and equal to the greatest ; 
even to that of St. Peter, the prime apos- 
tle; of St. John, the beloved disciple ; 
of St. James, the bishop of Jerusalem ; 
the judgment or practice of whom was 
no law to him, nor should be to them, 
further than it did consist with that doc- 
trine which he, by an independent au- 
thority, and by special revelation from 
Christ, did preach unto them: he might, 
as St. Chrysostom noteth, have pretend- 
ed “to some advantage over them,” in 
regard that he “had laboured more 
abundantly than they all;” but he for- 


* Chrys. tom. v. Or. 59.—Kat yap αὔξω τὴν 
en”: καὶ μεῖζονα ποιῶ, Kc. 

t ‘Qs οὐδέν μοι ἜΝ ἂν [lérpov τὴν κατηγορίαν 
ἀποσκευασαμένου, ὃ ἸΪαῦλος φαινηται θαρσαλέως καὶ 
ἀπερισκίπτως τοῦ συναποστόλου κατηγορῶν . So 
that itis no advantage to me, if, when Peter 
has confuted the charge, Paul appear to accuse 
his fellow apostle boldly and inconsiderately,. 

* Gal. i. 12. 


Vor. ΠῚ. 13 


beareth to do so, “being contented to 
obtain equal advantages.’’* 

Well, therefore, considering the disad- 
vantage which this passage bringeth to 
the Roman pretence, might this history 
be called by Baronius “ a history hard to 
be understood, a stone of offence, a rock 
of scandal, a rugged place, which St. 
Austin himself, under favour, could not 
pass over without stumbling.”? 

It may also be considered,* that St. Paul 
particularly doth assert to himself an inde- 
pendent authority over the gentiles, co- 
ordinate to that which St. Peter had 
over the Jews ;7 the which might engage 
him so earnestly to contest with St. Pe- 
ter, as by his practice seducing those who 
belonged to his charge; the which also 
probably moved him thus to assert his 
authority to the Galatians, as being Gen- 
tiles under his care, and thence obliged 
especially to regard hisauthority. They 
(saith St. Paul) knowing that I was in- 
trusted with the gospel of uncircumcision 
as Peter was intrusted with that of cir- 
cumcision,— gave unto me and Barnabas 
the right hand of fellowship :* the which 
words do clearly enough signify that he 
took himself, and that the other apostles 
took him to have, under Christ, an abso- 
lute charge, subordinate to no man, over 
the Gentiles; whence he claimeth to 
himself, as his burden, the care of all the 
churches :* he therefore might well con- 
test for their liberty, he might well insist 
upon his authority among them. 

Thus did St. Chrysostom understand 
the case; for “* Christ” (saith he) “ com- 
mitted the Jews to Peter, but set Paul 
over the Gentiles τ: and, ‘“ He” (saith 
that great father) “further doth shew 
himself to be equal to them in dignity, 


* Kai ταύτη μάλιστα τῶν ἀποστόλων πλεονεκτῆ- 
σας, τερισσότερον γὰρ αὐτῶν ἐκοπίασα, φησὶν, ἀλλὰ 
τέως οὐ κατασκευάζει τοῦτο, ἀλλ᾽ ἀγαπᾷ τὰ ἴσα φέρων. 
—Chrys. in Gal. i. 1. 

+ Plena authoritas Petro in Judaismi predi- 
catione data dignoscitur, et Pauli perfecta au- 
thoritas in preedicatione Gentium invenitur.— 
Ambr. There is discerned a full authority giv- 
en to Peter of preaching to the Jews, and in 
Paul there is found a perfect power and author- 
ity of preaching to the Gentiles. 

$ Τοὺς piv οὖν ᾿Ιουδαίους ἐπέτρεψε τῷ Πέτρῳ, 


τοῖς δὲ "Εϊλλησι τὸν Παῦλον ἐπέστησεν ὃ ἰστός. το 
Chrys. tom. 5, Or. 59. 

» Baron. An. li. ᾧ 32-34, 35, ἄτα. 

« Rom. xi. 13. 

* Gal. ii. 7. * 2 Cor. xi, 28. 


98 


and compareth himself, not only to the 
others, but-even to the ringleader; shew- 
ing that each did enjoy equal dignity.”* 

It may also by any prudent considerer 
easily be discerned, that if St. Peter had 
really been as they assert him, so in au- 
thority superior to the other apostles, it is 
hardly possible that St. Paul should upon 
these occasions express nothing of it. 

16. If St. Peter had been appointed 
sovereign of the church, it seemeth that 
it should have been requisite that he 
should have outlived all the apostles; for 
then either the church must have wanted 
a head, or there must have been an inex- 
tricable controversy about who that head 
was. St.Peter died long before St. John (as 
all agree), and perhaps before divers oth- 
ers of the apostles. Now, after his depart- 
ure did the church want a head? (then 
it might before and after have none; and 
our adversaries lose the main ground of 
their pretence.) Did one of the apostles 
become head? (which of them was it; 
upon what ground did he assume: the 
headship, or who conferred it on him; 
who ever did acknowledge any such thing, 
or where is there any report about it?) 
Was any other person made head ? (sup- 
pose the bishop of Rome, who only pre- 
tendeth thereto ;) then did St. John and 
other apostles become subject to one in 
degree inferior to them? then what be- 
cometh of St. Paul’s first apostles, sec- 
ondly prophets, thirdly teachers 2‘ What 
do all the apostolical privileges come to, 
when St. John must be at the command 
of Linus, and Cletus, and Clemens, and 
of I know not who beside? Was it not 
a great absurdity for the apostles to truc- 
kle under the pastors and teachers of 
Rome 35 

The like may be said for St. James, if 
he (as the Roman church doth in its lit- 
urgies suppose) were an apostle who in 
many respects might claim the pre-emi- 
nence ; who therefore, in the Apostolical 
Constitutions, is preferred before Clement 
bishop of Rome. 

17. Upon the same grounds, on which 
a supremacy of power is claimed to St. 
Peter, other apostles might also challenge 


* Δείκνυσιν αὐτοῖς ὁμότιμον ὄντα λοιπὸν, καὶ οὐ 
ne DA 5 ~ ~ ζ΄ ΄ 
τοῖς ἄλλοις ἑαυτὸν, ἀλλὰ τῷ κορυφαίῳ συγκρίνει, 
δεικνὺς ὅτι τῆς αὐτῆς ἕκαστος ἀπέλαυσεν ἀξίας.---- 

Chrys. in Gal. ii. 8. 


‘ 1 Cor. xii. 28. « Eph. iv. 11. 


δι... 


A TREATISE OF THE POPE’S SUPREMACY. 


a superiority therein over their brethren ; 
but to suppose such a difference of power — 
among the rest is absonous; and _ there- 
fore the grounds are not valid upon which 
St. Peter’s supremacy is built. 

I instance in St. James and St. John, 
who upon the same probabilities had (af- 
ter St. Peter) a preference to the other 
apostles. For to them our Saviour de- 
clared a special regard; to them the 
apostles afterwards may seem to have 
yielded a particular deference ; they, in 
merit and performances, seem to have 
surpassed ; they (after St. Peter and his 
brother) were first called to the apostoli- 
cal office ; they (as St. Peter) were by 
our Lord new christened (as it were), 
and nominated Boanerges, by a name 
signifying the efficacy of their endeavour 
in their master’s service; they, together 
with St. Peter, were assumed to behold 
the transfiguration ; they were culled out 
to wait on our Lord in his agony ; they 
also, with St. Peter (others being exclud- 
ed, were taken to attest our Lord’s per- 
formance of that great miracle of restor- 
ing the ruler’s daughter to life; they, 
presuming on their special favour with 
our Lord, did pretend to the chief places 
in his kingdom.’ 

To one of them it is expressed that our 
Saviour did bear a peculiar affection, he 
being the disciple whom Jesus loved, and 
who leaned on his bosom:* to the other 
he particularly discovered himself after 
his resurrection, and first honoured him 
with the crown of martyrdom. 

They in blood and cognation did near- 
est touch our Lord ; being his cousin-ger- 
mans (which was esteemed by the an- 
cients a ground of preferment ;) as Hege- 
sippus reporteth.* 

Their industry and activity in propaga- 
tion of the gospel was most eminently 
conspicuous. 

To them it was peculiar, that St. James 
did first suffer for it, and St. John did 


* Tods δὲ ἀπολυθέντας ἡγήσασθαι τῶν ἐκκλησιῶν, 
ὡς ἂν δὴ μάρτυρας δμοῦ καὶ ἀπὸ γένους ὄντας τοῦ Kv- 
otov.—Hegesipp. apud Euseb. iii 20. They be- 
ing dismissed, and sent away to govern the 
churches, as being both witnesses, and also 
kinsmen of our Lord. 

’ Matt. iv. 21; Luke v. 10; Mark ii. 17; 
Matt. xvii. 1,2; 2 Pet. i. 16; Matt. xxvi. 37; 
anata xiv. 33; Matt. xx. 20,21; Mark x. 38, 

7) 
ν John xiii. 23; xxi. 7. 20; 1 Cor. xv. 7. 


a a ee “πὰ ὩΣ 


A TREATISE OF THE POPE’S SUPREMACY. 


longest persist in the faithful confession 
of it;* whose writings in several kinds 
do remain as the richest magazines of 
Christian doctrine, furnishing us with the 
fullest testimonies concerning the divinity 
of our Lord, with special histories of his 
life, and with his divinest discourses ; with 
most lively incitements to piety and chari- 
ty ; with prophetical revelations concern- 
ing the state of the church. He there- 
fore was one of the στύλοι, chief pillars 
and props, of the Christian profession ; 
one of ὑπὲρ λίαν ἀπόστολοι, the superla- 
tive apostles.’ 

Accordingly inthe rolls of the apos- 
tles, and in reports concerning them, 
their names usually are placed after St. 
Peter.” 

Hence also some of the fathers do take 
them, as St. Peter was, to have been pre- 
ferred by our Lord :* “ Peter’ (saith St. 
Gregory Nazianzen) “and James and 
John, who both were indeed, and were 
reckoned, before the others—so indeed 
did Christ himself prefer them ;” and, 
“ Peter, James, and John,” saith Clemens 
Alexandrinus, “ did not, as being prefer- 
red by the Lord himself, contest for hon- 
our, but did choose James the Just, bish- 
op of Jerusalem” (or, as Ruffinus reads, 
** bishop of the apostles.’’) 

Hence if by designation of Christ, by 
the concession of the apostolical college, 
by the profulgency of his excellent worth 
and merit, or upon any other ground, St. 
Peter had the πρωτεῖα, or first place ; the 
δευτερεῖα, or next place, in the same kind, 
by like means, upon the same grounds, 
seems to have belonged unto them; and 
if their advantage did imply difference, 
not in power, but in order only (not au- 


* Aabiw τοίνυν τους copvdatiovs.—Chrys. in 
Matt. xvii. 1. Taking therefore the chief and 
principal. Διὰ τὶ τούτους παραλαμθάνει μονους ; 
ὅτι οὗτοι τῶν ἄλλων ἦσαν ὑπερέχοντες .----ἰ ΤΥ 5. 
ibid. Wherefore taketh he these only with 
him? Because these were the chief and prin- 
cipal above the others. Πέτρος, καὶ ᾿άκωβος, καὶ 
Ἰωάννης, οἱ πρὸ τῶν ἄλλων καὶ ὄντες καὶ ἀριθμούῦμε- 
vot αὐτὴ μὲν ἡ Χριστοῦ π ortunots.—Greg. 
Naz. Or. 26. Πέτρον φησὶ καὶ ᾿ dxw6bov, καὶ ᾿Τωάν- 
νὴν ὡς ἂν καὶ ὑπὸ τοῦ υρίου προτετιμημένους μὴ 
ἐπιδικάζεσθαι δόξης, ἀλλὰ ᾿Ιάκωδον τὸν ὃ καιον ἐπίσ- 
κῦπον 'ἱεροσολύμων ἑλέσθαι.  (Ruflinus reddit 
apostolorum episcopum.)—Clem. Alex. apud Eu- 
seb. ii. 1. 

= Acts ri. 2. 

Y Gal. ii. 9; 2 Cor. xii. 11; xi. 6. 

* Mark iii. 17; Acts i. 13. 


99 


thoritative superiority, but honorary pre- 
cedence), then can no more be allowed 
or concluded due to him. 

18. The fathers, both in express terms, 
and implicitly or by consequence, do as- 
sert the apostles to have been equal or 
co-ordinate in power and authority. 

What can be more express than that 
of St. Cyprian? ‘The other apostles 
were indeed that which Peter was, en- 
dowed with equal consortship of honour 
and power;”* and again, ‘‘ although our 
Lord giveth to all the apostles after his 
resurrection an equal power, and saith, 
As the Father sent me, so I send you.”’t 

What can be more plain than that of 
St. Chrysostom? “St. Paul sheweth, 
that each apostle did enjoy equal dig- 
nity δ ἢ 

How again could St. Chrysostom* more 
clearly signify his opinion, than when 
comparing St. Paul to St. Peter, he call- 
eth St. Paul ἰσότιμον αὐτῷ, equal in hon- 
our to him; adding, πλέον γὰρ οὐδὲν ἐρῶ 
τέως, for I will not as yet say anything 
more,” as if he thought St. Paul indeed 
the more honourable ? 

How also could St. Cyril more plainly 
declare his sense to be the same, than 
when he called St. Peter and St. John 
ἰσοτίμους ἀλλήλοις, equal to one another 
in honour ?|| 

Did not St. Jerome also sufficiently de- 
clare his mind in the case, when he saith 
of the apostles, that “* the strength of the 
church is equally settled upon them ?”’§ 


* Hoc erant utique et ezteri apostoli quod 
fuit Petrus, pari consortio preediti et honoris et 
potestatis. 

T quamvis apostolis omnibus post res- 
urrectionem suam parem potestatem tribuat, ac 
dicat, &¢e.—Cypr. de Un. Eccl. 

Δεικνὺς, ὅτι τῆς αὐτῆς ἕκαστος ἀπέλαυσεν ἀξίας. 
—Chrys. in Gal. ii. 8. 

\| Πέτρος καὶ ᾿Ϊωάννης ἰσότιμοι ἀλλήλοις, καθὸ ναὶ 
ἀπόστολοι καὶ ἅγιοι pabnral.—Act. Con, Eph. part 
i. p. 209. Peterand John were equal in hon- 
our one to another, as were also the apostles 
and holy disciples. Did Tertullian think St. 
Paul inferior to St. Peter, when he said, “ It is 
wellthat Peter is even in martyrdom equalled 
to Paul?” Bene quod Petrus Paulo et in marty- 
rio adequatur.—Tert. de Preeser. 24. 

§ At dicis super Petrum fundatur ecclesia, 
licet id ipsum alio loco super omnes apostolos 
fiat, οἱ ex aquo super eos ecclesiw® fortitudo 
solidetur.— Hieron. in Jovin. 1. 14, But you 
will say the church is founded upon Peter, 

* Chrys. in Gal. i. 8, 

* Vide Tert. de Prescr. cap. 20. 


100 


Doth not Dionysius (the supposed 
Areopagite) call “the decade of the 
apostles co-ordinate with their fore- 
man,”* St. Peter? in conformity, I sup- 
pose, to the current judgment of his age. 

What can be more full than that of 
Isidore (whose words shew how long 
this sense continued in the church :) 
‘“* The other apostles did receive an equal 
share of honour and power; whoalso 
being dispersed in the whole world, did 
preach the gospel; and to whom depart- 
ing, the bishops did succeed, who are 
constituted through the whole world in 
the sees of the apostles ?”7 

By consequence the Fathers do assert 
this equality, when they affirm (as we be- 
fore did shew) the apostolical office to 
be absolutely supreme ; when also they 
affirm (as afterwards we shall shew) all 
the apostles’ successors to be equal as 
such; and particularly that the Roman 
bishop, upon account of his succeeding St. 
Peter, hath no pre-eminence above his 
brethren; for, “‘ wherever a bishop be, 
whether at Rome, or at Eugubium ; at 
Constantinople, or at Rhegium ; at Alex- 
andria, or at Thanis; he is of the same 
worth, and of the same priesthood : the, 
force of wealth, and lowness of poverty 
doth not render a bishop more high or 
more low ; for that all of them are suc- 
cessors of the apostles.”’t 

19. Neither is it to prudential esteem a 
despicable consideration, that the most 
ancient of the Fathers, having occasion 
sometimes largely to discourse of St. 
Peter, do not mention any such preroga- 
tives belonging to him. 

20. The last argument which 1 shall 
use against this primacy, shall be the in- 
sufficiency of those arguments and _tes- 
timonies which they allege to warrant 
and prove it. 

If this point be of so great consequence 


though the same thing in another place is 
atfirmed of all the apostles, and that, &c. 

* Ἢ Ὁ τῶν μαθητῶν Kopvpatos, pera τῆς ὁμοταγοῦς 
αὐτῷ καὶ ἱεραρχικῆς dexados.—Dionys. de Eccl. 
Hier. cap. 9. 

+ Ceteri apostoli cum Petro par consoriium 
honoris et potestatis acceperunt, qui etiam in 
toto orbe dispersi evangelium predicaverunt, 
quibusque decedentibus successerunt episcopi, 
qui sunt constituti per totum mundum in sedi- 
bus apostolorum. 1514. Πρ. de Off. ii. 5. 

ὁ Ubicunque fuerit episcopus, sive Rome 
sive Eugubu, &c.—Hier. ad Evagr. Ep. 85 ; 
Clem. ad Corinth. Iren. ili. 12; iii. 1, 3. 


ert On en 


A TREATISE OF THE POPE’S SUPREMACY. 


as they make it; if, as they would per- 
suade us, the subsistence, order, unity, 
and peace ofthe church, together with 
the salvation of Christians, do depend on 
it;* if, as they suppose, many great 
points of truth do hang on this pin; if it 
be, as they declare, a main article of 
faith, and “ not only asimple error, but 
a pernicious heresy, to deny this prima- 
cy ;’t then itis requisite, that a clear 
revelation from God should be produci- 
ble in favour of it (for upon that ground 
only such points can firmly stand ;) then 
it is most probable, that God (to prevent 
controversies, occasions of doubt, and ex- 
cuses for error about so grand a matter) 
would not have failed to have declared it 
so plainly, as might serve to satisfy any 
reasonable man, and toconvince any frow- 
ard gainsayer: butnosuch revelation doth 
appear ; for the places of scripture which 
they allege do not plainly express it, nor 
pregnantly imply it, nor can it by fair 
consequence be inferred from them: 
no man unprepossessed with affection. to 
their side would descry it in them ; with- 
out thwarting St. Peter’s order, and 
wresting the scriptures,° they cannot de- 
duce it from them. ‘This by examining 
their allegations will appear. 

I. They allege those words of our 
Saviour, uttered by him upon occasion 
of St. Peter’s confessing him to be the 
Son of God, Thou art Peter, and upon 
this rock will I build my church. Here, 
say they, St. Peter is declared the founda- 
tion, that is, the sole supreme governor 
of the church. 

To this Lanswer : 

1. Those words do not clearly signify 
any thing to their purpose ; for they are 
metaphorical, and thence ambiguous, or 
capable of divers interpretations ; whence 
they cannot suffice to ground so main a 


* Agitur de summa rei Christiane, &c.— 
Bell. praf. ad lib. de Pontif. R. 

+ Est enim revera non simplex error, sed 
perniciosa hzresis negare B. Petri primatum a 
Christo institutum.—Bell. de Pont. R. i. 10. 

¢ S. Romana ecclesia nullis synodicis con- 
Stitutis ezteris ecclesiis pralata est, sed evan- 
gelica voce Domini et Salvatoris nostri prima- 
tum obtinuit; Zw es Petrus (inquiens) &c.— 
P. Gelas. i. Dist. 21, cap. 3. The holy church 
of Rome is not preferred before other churches 
by any synodical decrees, but has obtained the 
primacy by the voice of our Lord and Saviour 
in the gospel, saying, Thou art Peter, &c. 

* 2 Pet. iii. 16. 4 Matt. xvi. 18. 


i 


Ω 


a - -- - τ. τ΄ - ..........-...-----ς.ς -. ς-... -.-ϊ. a Sa er - --- 


A TREATISE OF THE POPE’S SUPREMACY. 


point of doctrine, or to warrant so huge a 
pretence; these ought to stand upon 
downright, evident, and indubitable testi- 
mony. 

It is pretty to observe how Bellarmine 

poseth this testimony: “ Of which 
words ” (saith he)‘ the sense is plain 
and obvious, that it be understood, that un- 
der two metaphors the principate of the 
whole church was promised ;’* as if that 
sense could beso plain and obvious, which 
is couched under two metaphors, and 
those not very pat or clear in applica- 
tion to their sense. 

2. This is manifestiy confirmed from 
that the Fathers and divines, both ancient 
and modern, have much differed in ex- 
position of these words. 

[** Some” (saith Abulensis) “‘ say that 
this rock is Peter——others say, and bet- 
ter, that it is Christ——others say, and 
yet better, that it is the confession which 
Peter maketh.”* 

For some interpret this rock to be 
Christ himself, of whom St. Paul saith, 
Other foundation can no man lay than 
that which is laid, which is Jesus 
Christ.‘ 

St. Austin telleth us in his Retracta- 
tions, that he ofien had expounded the 
words to this purpose, although he did 
not absolutely reject that interpretation 
which made St. Peter the rock ; leaving 
it to the reader’s choice which is the 
most probable.t 

Others (and those most eminent Fa- 
thers) do take the rock to be St. Peter’s 
faith, or profession: “" Upon the rock” 
(saith the prince of interpreters) “ that is, 
upon the faith of his profession ;{ and 


* Quorum verborum planus et obvius sen- 
sus est, ut intelligatur sub duabus metaphoris 
promissum Petro totius ecclesie principatum. 
— Bell. de Pont.i. 10. 

ἡ Scio me postea smpissime exposuisse, ut 
super hance Petrai intelligeretur quem confes- 
sus est Petrus; barum autem duarum senten- 
tiaram que sit probabilior eligat lector.— Ang. 
Retr. i. 21. Vide Aug. in Joh. tr. 124, de 
Verb. Dom. in Matt. Serm. 13. Super hanc. 
inquit, Petram quam confessus es, wedificabo 
ecclesiam meam.—Ang. in Joh. tr. 124, et de 
Verb. Dom. in Matt. Serm. 13 (tom. 10.) Su- 
per hanc Petram, id est, super me wdificabo 
ecclesiam meam.—Ans. in Matt. xvi. 18. 

t Τὴ Πέγρᾳ τουτέστι τῇ πίστει τῆς 
ag.—Chrys. in Matt. xvi. 18. 

* Tostat. in Matth. xvi. qu. 67. 

f | Cor. iii. 11. 


ὁμολογί- 


101 


again, ‘Christ saith that he would build 
his church on Peter’s confession ; ἢ and 
again (he, or another ancient writer un- 
der his name), “" Upon this rock, he said 
not upon Peter; for he did not build his 
church upon the man, but upon his 
faith.”’7 

Our Lord” (saith Theodoret) ‘ did 
permit the first of the apostles, whose 
confession he did fix as a prop or founda- 
tion of the church, to be shaken.”’t 

[Whence Origen saith, that ‘ every 
disciple of Christ is the rock,”’|| in virtue 
of his agreement with Peter in that holy 
confession. | 
_ This sense even popes have embrac- 
ed. 

_ say,{] that as St. Peter did not 
speak for himself, but in the name of all 
the apostles, and of all faithful people, 
representing the pastors and people of the 
church ; so correspondently our Lord did 
declare, that he would build his church 
upon such faithful pastors and confessors. 

Others do indeed by the rock under- 
stand St. Peter’s person, but do not there- 
by expound to be meant his being su- 
preme governor of the apostles, or of the 
whole church.# 


* τὴν ἐκκλησίαν ἔφησεν ἐπὶ τὴν ὁμολογίαν 
οἰκοδομήσειν τὴν éxeivov.— Chrys. in Joh. i. 50. 

T ᾿Επὶ ταύτῃ τῇ Πέτρῳ οὐκ εἶπεν ἐπὶ τῷ Πέτρῳ" 
οὔτε γὰρ ἐπὶ τῷ ἀνθρώπῳ, ἀλλ᾽ ἐπὶ τὴν πίστιν τὴν 
ἑαυτοῦ ἐκκλησίαν Gxoddunoe.—Chrys. tom. v. Or. 
163. Super hance igitur conlessionis Petram 
ecclesice edificatio est.— Hil. de Trin. 6. 

t ἀποστόλων τὸν πρῶτον, οὗ τὴν ὁμολογίαν 
οἷον τίνα κρηπῖδα, καὶ θεμέλιον τῆς ἐκκλησίας Karé- 
πηξε, συνεχώρησε cadevdijvar.—Theod. Ep. 77. 

Πέτρα γὰρ πᾶς ὃ Χριστοῦ μαθητὴς, &c.—Onig. 
in Matt. xvi. p. 275. 

§ In vera fide persistite, et vitam vestram 
in petra ecclesie, hoc est in confessione B. Pe- 
tri apostolorum prineipis solidate.—Greg. M. 
Ep. iii. 33. Persist in the true faith, and es- 
tablish and fix your life upon the rock of the 
church, that is, upon the confession of blessed 
Peter, the prince of the apostles. Super ista 
confessione edificabo ecclesiam meam.— Felix 
III. Ep. 5. Vide Nic. I. Ep. ii. 6; Joh. VILL. 
Ep. 76. 

1 Unus pro omnibus loquens, et ecclesia 
voce respondens.—Cypr. Ep. 55. One speak- 
ing for all, and answering in the name of the 
church. Cui ecclesie figuram gerenti Domi- 
nus ait, Super hanc Aug. Ep. 165.—To 
whom, representing the whole church, our 
Lord saith, Upon this rock, &c. Petrus ex per- 
sona omnium apostolorum profitetur.— Hier. in 
loc. Peter professes in the person of all the 
apostles. 

© Vide Rigalt. 
73, 69. 


in Cypr. Ep. 27, 40, 70, 71 
’ 


102 


The divines, schoolmen, and canonists 
of the Roman communion, do not also 
agree in exposition of the words; and di- 
verse of the most learned among them do 
approve the interpretation of St. Chrysos- 
tom. 

Now then, how can so great a point of 
doctrine be firmly grounded on a place of 
so doubtful interpretation ὃ How can any 
one be obliged to understand the words 
according to their interpretation, which 
persons of so good sense and so great au- 
thority do understand otherwise ? With 
what modesty can they pretend that 
meaning to be clear, which so _perspi- 
cacious eyes could not discern therein ? 
Why may not I excusably agree with St. 
Chrysostom, or St. Austin, in understand- 
ing the place ? May I not reasonably op- 
pose their judgment to the opinion of 
any modern doctors, deeming Bellarmine 
as fallible in his conceptions as one of 
them? Why consequently may I not 
without blame refuse their doctrine, as 
built upon this place, or disavow the 
goodness of this proof? 

3. It is very evident, that the apostles 
themselves did not understand those words 
of our Lord to signify any grant or prom- 
ise to St. Peter of supremacy over them ; 
for would they have contended for the 
chief place, if they had understood whose 
it of right was by our Lord’s own posi- 
tive determination? would they have 
disputed about a question, which to their 
knowledge by their Master was already 
stated ? Would they have troubled our 
Lord to inquire of him who should be 
the greatest in his kingdom, when they 
knew that our Lord had declared his 
will to make St. Peter viceroy ? Would 
the sons of Zebedee have been so foolish 
and presumptuous as to beg the place, 
which they knew by our Lord’s word 
and promise fixed on St. Peter?" Would 
St. Peter among the rest have fretted at 
that idle overture, whenas he knew the 
place by our Lord’s immutable purpose 
and infallible declaration assured to 
him ?* And if none of the apostles did 
understand the words to imply this Ro- 
man sense, who can be obliged so to un- 


* Matth. xx. 24,—’Axotcavres οἱ δέκα ἡγανάκ- 
rovv. And when the ten heard it, they were 
moved with indignation. 

» Luke xxii. 14; Mark ix. 33; Matt. xviii. 1. 


. 


A TREATISE OF THE POPE’S SUPREMACY. 


derstand them? Yea who can wisely, 
who can safely so understand them ? 
for surely they had common sense, as 
any man living now ὃ they had as much 
advantage as we can have to know our 
Lord’s meaning; their ignorance there- 
fore of this sense being so apparent, is 
not only a just excuse for not admitting 
this interpretation, but a strong bar 
against it. 

4. This interpretation also doth not 
well consist with our Lord’s answers to 
the contests, inquiries, and petitions of 
his disciples, concerning the point of 
superiority : for doth he not (if the Ro- 
man expositions be good) seem upon 
those occasions, not only to dissemble 
his own word and promise, but to dis- 
avow them, or thwart them? Can we 
conceive, that he would in such a case 
of doubt forbear to resolve them, clearly 
to instruct them, and admonish them of 
their duty ? 

5. Taking the rock, as they would 
have it, to be the person of St. Peter, 
and that on him the church should be 
built ; yet do not the words being a rock 
probably denote government? for what 
resemblance is there between being a 
rock and a governor ? at least, what as- 
surance can there be that this metaphor 
precisely doth import that sense ; seeing 
in other respects, upon as fair simili- 
tudes, he might be called so ? 

St. Austin saith, “the apostles were 
foundations, because their authority doth 
support our weakness.”’* 

St. Jerome saith, that they ‘‘ were 
foundations, because the’ faith of the 
church was first laid in them.” 

St. Basil saith, that ‘* St. Peter’s soul 
was called the rock, because it was firm- 
ly rooted in the faith, and did hold stiff, 
without giving way against the blows of 
temptation.”’t 

Chrysologus saith, that “ Peter had his 
name from a rock, because he first mer- 


* Quare sunt fundamenta apostoli et pro- 
phete, quia eorum auctoritas portat infirmita- 
tem nostram.—Aug. in Psal. 1xxxvi. 

+ In illis erant fundamenta, ibi primum po- 
sita est fides ecclesiee.— Hier. in Psal. \xxxvi. 

t Πέτρα δὲ ὑψελὴ ἡ Ψυχὴ τοῦ μακαρίου Tlérpov 
ὠνόμασται, διὰ τὸ παγίως ἐνεῤῥιζῶσθαι τῇ πίστει, καὶ 
στεῤῥῶς καὶ ἐνενδότως ἔχειν πρὸς τὰς ἐκ πειρασμῶν 
ἐναγομένας πληγάς.----Β 85. in Is. ii. p- 809. 


= 


A TREATISE OF THE POPE’S SUPREMACY. 


ited to found the church by firmness of 
faith.”’* 

These are fair explications of the met- 
aphor, without any reference to St. Pe- 
ter’s government. 

But, however, also admitting this, that 
being such a rock doth imply govern- 
ment and pastoral charge ; yet do they 
(notwithstanding these grants and sup- 
positions) effect nothing ; for they can- 
not prove the words spoken exclusively 
in regard to other apostles, or to import 
any thing singular to him above or be- 
side them: he might be ἃ governing 
rock, so might others be; the church 
might be built on him, so it might be on 
other apostles ; he might be designed a 
governor, a great governor, a principal 
governor, so might they also be; this 
might be without any violence done to 
those words. 

And this indeed was ; for all the other 
apostles in holy scriptureare called foun- 
dations, and the church is said to be built 
on them. 

“Tf” (saith Origen, the father of in- 
terpreters) ‘ you think the whole church 
to be only built on Peter alone, what 
will you say of John the son of thunder, 
and of each of the apostles ὃ 1 &c. large- 
ly to this purpose. 

“Christ” (as St. Jerome saith) “" was 
the Rock,’ and he bestowed it upon the 
apostles, that they should be called 
rocks."{ And ‘You say,” (saith he 
again), “that the church is founded on 
Peter; but the same in another place is 
done upon all the apostles.”’|| 

The twelve apostles, saith another an- 
cient author, “were the immutable pil- 
lars of orthodoxy, the rock of the church.” 

“The church” (saith St. Basil) * is 
built upon the foundation of the prophets 
and apostles ; Peter also was one of the 


* Petrus a petra nomen adeptus est. quia 
primus meruit ecclesiam fidei firmitate fundare. 
— Chrys. Serm. 53. 

t ΕΠ δὲ ἐπὶ τὸν ἕνα ἐκεῖνον Πέτρον νομίζεις ὑπὸ 
τοῦ Θεοῦ οἰκοδομεῖσθαι τὴν πᾶσαν ἐκκλησίαν μόνον, τί 
ἂν φήσαις περὶ ᾿Ιωάννου τοῦ τῆς βροντῆς υἱοῦ, ἣ ἐκάσ- 
ag ἀποστόλων, &e —Orig. in Matth. xvi. p. 

Ἐ Petra Christus est, qui donavit apostolis, 

ut 7 quoque Petre vocentur.— Hier. in Amos, 
ὡς. 18. 
__ || Dicis super Petrum fundatur ecclesia, licet 
id ipsum in alio loco super omnes apostolos 
fiat.— Hier. in Jovin. i. 14. 

' Eph. ii. 20. 


103 


mountains ; upon which rock the Lord 
did promise to build his church.”’* 

St. Cyprian’ in his disputes with Pope 
Stephen, did more than once allege this 
place, yet could he not take them in 
their sense to signify exclusively; for he 
did not acknowledge any imparity of 
power among the apostles or their suc- 
cessors. He indeed plainly took these 
words to respect all the apostles and 
their successors ; our Lord taking occa- 
sion to promise that to one, which he in- 
tended to impart to all for themselves 
and their successors : ** Our Lord,” saith 
he, ““ ordering the honour of a bishop, 
and the order of his church, saith to Pe- 
ter, I say to thee, ἄς. Hence, through 
the turns of times and successions, the 
ordination of bishops and the manner of 
the church doth run on, that the church 
should be settled upon the bishops, and 
every act of the church should be σον- 
erned by the same prelates:’*? as there- 
fore he did conceive the church to be 
built, not on the pope singularly, but on 
all the bishops; so he thought our Lord 
did intend to build his church, not upon 
St. Peter only, but on all his apostles. 

6. It is not said that the apostles, or 
the apostolical office, should be built on 
him ; for that could not be, seeing the 
apostles were constituted, and the apos- 
tolical office was founded, before that 
promise ; the words only therefore can 
import, that according to some meaning 
he was a rock, upon which the church, 
afterward to be collected, should be built ; 
he was “ἃ rock of the church to be 
built,"t as Tertullian speaketh: the 
words therefore cannot signify any thing 
available to their purpose, in relation to 
the apostles. 

7. If we take St. Peter himself for 
the rock, then (as I take it) the best 


* ᾿Εἰκκλησία----ἀκοδόμηται ἐπὶ τῷ θεμελίῳ τῶν ἀποσ- 
τόλων καὶ προφητῶν' ἕν τῶν ὄρεων ἣν καὶ Πέτρος, 
ἐφ᾽ ἧς καὶ πέτρας ἐπηγγείλατο ὃ ἰζύριος οἰκοδομῆσειν 


αὐτοῦ τὴν éxxAnofay.—Basil. in Isa. ii. p. S69. 
+ Dominus noster episcopi honorem, et ec- 
clesia su rationem disponens, dicit Petro, 


Ego tibi dico Inde, per temporum et suc- 
cessionum vices, episcoporum ordinatio et ec- 
clesiw ratio becurrit, ut ecclesia super episco- 
pos constituatur, et omnis actus ecclesiw per 
eosdem prepositos gubernetur. Cypr. Ep. 27. 
et de Unit. Eccl. 

¢ Latuit aliquid Petrum edificande eccle- 
sie Petram dictum. Tertull. de Preser. cap. 22. 

1 Cypr. Ep. 71, 73. 


104 


meaning of the words doth import, that 
our Lord designed St. Peter for a prime 
instrument, (the first mover,* the most 
diligent and active at the beginning, the 
most constant, stiff, and firm) in the sup- 
port of his truth, and propagation of his 
doctrine, or conversion of men to the be- 
lief of the gospel; the which is called 
building of the church ; according to that 
of St. Ambrose, or some ancient homi- 
list under his name, “ He is called a 
rock, because he first did lay in the na- 
tions the foundations of faith :”t in which 
regard, as the other apostles are called 
foundations of the church (the church 
being founded on their labours), so might 
St. Peter signally be so called; who, as 
St. Basil saith, allusively interpreting our 
Saviour’s words, ‘* for the excellency of 
his faith did take on him the edifying of 
the church.”’¢ 

Both he and they also might be so 
termed, for that upon their testimonies 
concerning the life, death, and resur- 
rection of Christ, the faith of Christians 
was grounded; as also it stands upon 
their convincing discourses, their holy 
practice, their miraculous performances ; 
in all which St. Peter was most eminent; 
and in the beginning of Christianity dis- 
played them to the edification of the 
burch. 

This interpretation plainly doth agree 
with matter of fact and history ; which is 
the best interpreter of right or privi- 
lege in such cases ; for we may reason- 
ably understand our Saviour to have 
promised that, which in effect we see 
performed ; so “the event sheweth, the 
church was built on him, that is by 
him.”’|| saith ‘Tertullian. 

But this sense doth not imply any su- 
periority of power or dignity granted to 
St. Peter above his brethren ; however 
it may signify an advantage belonging to 


* Πέτρος ἐν ἀπόστολοις πρῶτος ἐκήρυξε τὸν Χρισ- 
rov.—Chrys. Peter first of all the apostles 
preached Christ. 

+ Petra dicitur eo quod primus in nationibus 
fidei fundamenta posuerit.—Ambr. de Sanctis. 
Serm. 2. 

t Ὃ διὰ πίστεως ὑπεροχὴν ἐφ᾽ ἑαυτὸν τὴν οἱκοδο- 
μὴν τῆς ἐκκλησίας defapevos.—Bas. contra Eunom. 
jib. 2. Petra wdificande ecclesie.— Tertull. 
de Prescr. cap. 22. 

|| Sic enim. exitus docet, in ipso ecclesia ex-~ 
tructa est, id est per ipsum, é&&¢.— Terl. de Pu- 
dic. cap. 21. 


ἫΝ ΠΤ ΠΥ 
¥ 


A TREATISE OF THE POPE’S SUPREMACY. 


him, and deserving especial respect; as 


St. Chrysostom notably doth set out in — 


these words: ‘* Although John, although 
James, although Paul, although any other 
whoever may appear performing great 
matters; he yet doth surpass them all, 
who did precede them in liberty of 
speech, and opened the entrance, and 
gave to them, as toa river carried with 
a huge stream, to enter with great 
ease :”* doing this, as, I say, it might 
signify his being a rock of the church, 
so it denoteth an excellency of merit, 
but not a superiority in power. 

8. It may also be observed, that St. 
Peter before the speaking of those words 
by our Lord, may seem to have had a 
primacy, intimated by the evangelists, 
when they report his call to the apostoli- 
cal office ;* and by his behaviour, when 
in this confession, and before in the like, 
he undertook to be their mouth and 
spokesman ; when, ‘“ not being unmind- 
ful of his place” (saith St. Ambrose) 
‘he did act a primacy ; a primacy” (ad- 
deth that father) ““ of confession, not of 
honour; of faith, not of order:”+ his 
primacy therefore (such as he had) can- 
not well be founded on this place, he 
being afore possessed of it, and, as St. 
Ambrose conceived, exercising it at that 
time. 

Il. They allege the next words of our 
Lord, spoken in sequel upon the same 
occasion : “ΤῸ thee will 1 give the keys 
of the kingdom of heaven;” that is, say 
they, ‘‘ the supreme power over all the 
church ;”t for he, say they, that hath 
the keys is master of the house. 

To this testimony we may apply di- 
vers of the same answers which were 
given to the former. For, 

1. These words are figurative, and 
therefore not clear enough to prove their 
assertion. 


* Kay Ἰωάννης, κἂν ᾿Ιάκωδος,͵ κἂν Παῦλος, κἂν 
ἄλλος ὁστισοῦν μετὰ ταῦτα μέγα τι ποιῶν φαίνηται, 
ἁπάντων οὗτος πλεονεκτεῖ, ὃ πρωδοποιῆσας αὐτῶν τῇ 
παῤῥησιᾳ, καὶ διανοίξας τὴν εἴσοδον, καὶ δοὺς αὐτοῖς 
καθάπερ ποταμῷ πολλῷ φερομένῳ ῥεύματι μετὰ πολλῆς 
ἀδείας ἐπεισελθεῖν, &c.—Chrys. tom. v. Or. 59. 

+ Loci non immemor sui primatum egit ;— 
primatum confessionis, non honoris; fidei, non 
ordinis.—Ambr. de Incarn. cap. 4. 

t Perclaves datas Petro intelligimus sum- 
mam potestatem in omnem ecclesiam,—Bell. 
de Pont. i. 3. 

‘ Matt. x. 2; John vi. 69. 


Ἂν 


A TREATISE OF THE POPE’S SUPREMACY. 


2. They do admit, and have received, 
various interpretations. 

3. It is evident, that the apostles them- 
selves did not understand these words as 
importing a supremacy over them; that 
St. Peter himself did not apprehend this 
sense ; that our Lord, upon occasion in- 
viting to it, did not take notice of his 
promise according thereto. 

4. The words, “I will give thee,” 
cannot anywise be assured to have been 
exclusive of others, or appropriated to 
him. ‘*He said” (as a very learned 
man of the Roman communion noteth) 
“to Peter, I will give thee the keys ; 
but he said not, I will give them to thee 
alone :”** nothing therefore can be con- 
cluded from them to their purpose. 

5. The fathers do affirm that all the 
apostles did receive the same keys. 

“Are” (saith Origen) “the keys of 
the kingdom of heaven given by the 
Lord to Peter alone, and shall none other 
of the blessed ones receive them? But 
if this, I will give thee the keys of the 
kingdom of heaven, be common, how 
also are not all the things common which 
were spoken before, or are added as 
spoken to Peter ὃ ἢ 

St. Jerome says in express words, 
that all “ the apostles did receive the 
keys of the kingdom of heaven.” 

‘“‘ He” (saith Optatus) “did alone re- 
ceive the keys of the kingdom of heav- 
en,” (which were) “to be communi- 


᾿ cated to the rest;” that is (as Rigaltius 


well expoundeth those words), ‘* which 
Christ himself would also communicate 
to the rest.””|| 

Theophylact. “ Although it be spok- 


* Dixit Petro, Dabo tibi claves; at non dixit, 
Dabo tibi soli.— Rigalt. in Epist. firmil. 

t "Apa δὲ τῷ Πέτρῳ μόνῳ δίδονται ὑπὸ τοῦ Kv- 
ρίου al κλεῖδες τῆς τῶν οὐρανῶν βασιλείας, καὶ οὐδεὶς 
ἕτερος τῶν μακαρίων αὐτὰς λήψεται ; εἰ δὲ κοινόν ἔστι 
καὶ πρὸς ἑτέρους, τὸ δώσω σοι τὰς κλεῖδας τῆς βασιλ- 
εἴας τῶν οὐρανῶν, πῶς οὐχὶ καὶ πάντα rare προειρημέ- 


| wa, καὶ τὰ ἐπιφερόμενα ὡς πρὸς Πέτρον λελεγμένα ;— 


Orig. in Mart. xvi. p. 275. 

ἔξ Quod Petro dicitur, apostolis dicitur.— 
Ambr. in Psal. xxxviii. What is said to Peter, 
is said to the apostles. Licet id ipsum in alio 
loco super omnes apostolos fiat, et cuncti claves 
regni celorum accipiant.—AHier. in Jov. i. 14. 
Though the same thing in another place is done 
= allthe apostles, and all receive the keys 
of the kingdom of heaven. 

ἢ Claves regni celorum communicandas 


| ewteris solus accepit.—Opt. lib. 7. Communi- 


candas ceteris dixit, quas ipse Christus com- 


Vor. ΤΠ. 14 


105 


en to Peter alone, J will give thee, yet 
it is given to all the apostles.”* 

It is part of St. John’s character in 
St. Chrysostom, “ He that hath the keys 
of the heavens.”’+ 

6. Indeed, whatever (according to 
any tolerable exposition, or according to 
the current expositions of the Fathers) 
those keys of the kingdom of heaven do 
importt (whether it be a faculty of open- 
ing it by doctrine, of admitting into it 
by dispensation of baptism and absolu- 
tion, of excluding from it by ecclesiasti- 
cal censure, or any such faculty signifi- 
ed by that metaphorical expression), it 
plainly did belong to all the apostles, and 
was effectually conferred on them; yea, 
after them, upon all the pastors of the 
church in their several precincts and 
degrees ; who in all ages have claimed 
to themselves the power of the keys ; 
to be (as the Council of Compeigne call- 
eth all bishops) clavigeri, the “ key- 
bearers of the kingdom of heaven.”’|| 

So that in these werds nothing singu- 
lar was promised or granted to St. Pe- 
ter; although it well may be deemed a 
singular mark of favour, that what our 
Lord did intend to bestow on all pastors, 
that he did anticipately promise to him ; 
or, as the Fathers say, to the church and 
its pastors in him. In which respect we 
may admit those words of Pope Leo 1.$ 

7. Indeed divers of the Fathers do con- 
ceive the words spoken to St. Peter, not 
as a single person, but as ἃ representa- 
tive of the church, or as standing in the 


municaturus erat et cxeteris.—Rigalt. in Cypr. 
de Un. Ecel. 

* Ei γὰρ καὶ πρὸς Πέτρον μόνον εἴρηται τὸ δώσω 
σοι, ἀλλὰ καὶ πᾶσι τοῖς ᾿Αποστόλοις δέδοται.---- ΓΤ 6- 
oph in loc. 

Tt ὋὉ ras κλεῖς ἔχων τῶν otpavdy.—Chrys. in 
Pref. Evang. Joh. 

¢ Clavis intelligit verbum Dei, evangelium 
Christi.—Rigalt. in Cyp. Ep. 73. 

|| Episcopi quos constat esse vicarios 
Christi, et clavigeros regni ccolorum.—Conc. 
Comp. apud Bin. tom. vi. p. 361. 

§ Transivit quidem in apostolos alios vis is- 
tius potestatis, sed non frustra uni commenda- 
tur quod omnibus intimetur. Petro ergo sin- 
gulariter hoc creditur, quia cunctis ecclesiz 
rectoribus Petri forma proponitur.—Leo I. in 
Nat. Petri et Pauli, Serm. 2. The efticacy of 
this power passed indeed upon all the apostles ; 
yet was it not in vain, that what was intimat 
to all, was commended to one. Therefore this 
is committed singly to Peter, because Peter’s 
pattern and example is propounded to all the 
governors of the church. 


106 A TREATISE OF THE POPE’S SUPREMACY. 


toom of each pastor therein ; unto whom 
our Lord designed to impart the power 
of the keys. 

** All we bishops” (saith St. Ambrose) 
“have in St. Peter received the keys of 
the kingdom of heaven.”* 

8. These answers are confirmed by 
the words immediately adjoined, equiva- 
lent to these, and interpretative of them: 
And whatsoever thou shalt bind on earth 
shall be bound in heaven ;*—the which 
doth import a power or privilege, soon 
after expressly, and in the very same 
words, promised or granted to all the 
apostles; as also the same power in 
other words was by our Lord conferred 
on them all after the resurrection.' 

If therefore the keys of the kingdom 
of heaven do import supreme power, 
then each apostle had supreme power. 

9. If we should grant (that which 
nowise can be proved) that something 
peculiarly belonging to St. Peter is im- 
plied in those words, it can only be this, 
that he should be a prime man in the 
work of preaching and propagating the 
gospel, and conveying the heavenly ben- 
efits of it to believers ; which is an open- 
ing of the kingdom of heaven ; accord- 
ing to what Tertullian excellently saith 
of him: ‘So’ (saith he) “the event 
teacheth, the church was built in him, 
that is, by him ; he did initiate the key ; 
see which, Ye men of Israel, hear these 


* In B. Petro claves regni ccelorum cuncti 
suscepimus sacerdotes.— Ambr. de Dign. Sac. 1. 
Ecclesia que fundatur in Christo, claves ab eo 
regni ceelorum accepit, id est, potestatem ligan- 
di solvendique peccata.—Aug. Tract. 124, in 
Joh.: vide Tract.50. The church, which is 
founded upon Christ, received from him the 
keys of the kingdom of heaven, i. e. the power 
of binding and loosing sins. In typo unitatis 
Petro Dominus dedit potestatenm ——. Aug. 
de Bapt.iii. 17. Our Lord gave the power to 
Peter, as a type of unity. ’Ev προσώπῳ τοῦ Ko- 
ρυφαίου καὶ τοῖς λοιποῖς τῶν μαθητῶν ἡ τοιαύτη ἐξου- 
σία dédoratr—Phot. Cod. 280. Such authority 
was given to the rest of the apostles in the 
person of him who was the chief. Non sine 
causa inter omnes apostolos ecclesiz catholice 
per sonas sustinet Petrus ; huic enim ecclesie 
claves regni celorum datz sunt, cum Petro da-~ 
te sunt Aug. de Ag. Chr. cap. xxx, in 
Ps. eviii. Not without cause does Peter 
among the rest of the apostles sustain the per- 
son of the catholic church ; for to this church 
are the keys of the kingdom of heaven given, 
when they are given unto Peter. 

« Aug. supr. Matt. xviii. 18. 

' John xx. 23. 


words, Jesus of Nazareth, a man ap- 
proved of God among you,” &c. “ He, 
in fine, in the baptism of Christ, did un- 
lock the entrance to the kingdom of 
heaven,”* &c. 

10. It seemeth absurd, that St. Peter 
should exercise the power of the keys in 
respect to the apostles: for did he open 
the kingdom of heaven to them, who 
were by our Lord long before admitted 
into it? 

11. In fine, our Lord (as St. Luke re- 
lateth it) did say to St. Peter, and pro- 
bably to him first, Fear not, from hence- 
forth thou shalt catch men:™ might it 
hence be inferred, that St. Peter hada 
peculiar or sole faculty of catching men ? 
why might it not by as good a conse- 
quence as this, whereby they would ap- 
propriate to him this opening faculty ? 
Many such instances might in like man- 
ner be used. 

Hil. They produce those words of our 
Saviour to St. Peter, Feed my sheep; 
that is, in the Roman interpretation, 
‘Be thou universal governor of my 
church.” 

To this allegation I answer: 

1. From words which truly and prop- 
erly might have been said to any other 
apostle, yea, to any Christian pastot 
whatever, nothing can be concluded to 
their purpose, importing a peculiar duty 
or singular privilege of St. Peter. 

2. From indefinite words a definite 
conclusion (especially in matters of this 
kind) may not be inferred: it is said, 
Do thou feed my sheep; it is not said, 
Do thou alone feed all my sheep: this is 
their arbitrary gloss, or presumptuous 
improvement of the text; without suc- 
cour whereof the words signify nothing 
to their purpose, so far are they from 
sufficiently assuring so vast a pretence: 
for instance, when St. Paul doth exhort 
the bishops at Ephesus 7o feed the church 
of God; may it thence be collected, 
that each of them was: an universal go- 


* Sic enim exitus docet, in ipso ecclesia ex- 
tructa est, id est, per ipsum ; ipse clavem im- 
buit ; vide quam, Viri Israelite, auribus man- 
date que dico, Jesum Nazarenum virum ἃ 
Deo vobis destinatum, &c. Ipse denique pri- 
mus in Christi baptismo reseravit aditum co- 
lestis regni, &c.—Tert. de Pud. 21. 

m Luke v. 10; Matt. iv. 19. 


A TREATISE OF THE POPE’S SUPREMACY. 


vernor of the whole church, which Christ 
had purchased with his own blood 3" 

3. By these words no new power is 

(assuredly at least) granted or instituted 

by our Lord ;* for the apostles before 
this had their warrant and authority con- 
signed to them, when our Lord did in- 
spire them, and solemnly commissionate 
them, saying, As the Father did send 
me, so I send you:° to which commis- 
sion, these words (spoken occasionally, 
before a few of the disciples) did not 
add or derogate. At most, the words do 
only, as St. Cyril saith, ‘‘ renew the for- 
mer grant of apostleship,” after his great 
offence of denying our Lord. 

4. These words do not seem institutive 
or collative of power, but rather only ad- 
monitive or exhortative to duty; imply- 
ing no more, but the pressing a common 
duty, before incumbent on St. Peter, 
upon a special occasion, in an advanta- 
geous season, that he should effectually 
discharge the office which our Lord had 
committed to him. 

Our Lord, I say, presently before his 
departure, when his words were like to 
have a strong impression on St. Peter, 
doth earnestly direct and warn him to 
express that special ardency of affection 
which he observed in him, in an answer- 
able care to perform his duty of feeding ; 
that is, of instructing, guiding, edifying, 
in faith and obedience, those sheep of 
his ; that is, those believers who should 
be converted to embrace his religion, as 
eyer he should find opportunity. 

5. The same office certainly did be- 
long to all the apostles, who, as St. Je- 
rome speaketh, “‘ were the princes of our 
discipline, and chieftains of the Christian 
doctrine ;’’|| they at their first vocation 
had a commission and command Zo go 
unto the lost sheep of the house of Israel, 
that were scattered abroad like sheep not 


* Keyerporévnro μὲν ἤδη πρὸς τὴν θείαν drocro- 
λὴν ὁμοῦ τοῖς ἑτέροις μαθηταῖς Πέτρος.---ΟΥὙτ}}. in 
loc. Peter was ordained to the holy apostle- 
ship together with the rest of the disciples. 

ἡ Διὰ δὲ τοῦ φᾶναι τὸν Ἰζύριον βόσκε τὰ ἀρνία 
μοῦ, ἀνανέωσις ὥσπερ τις τῆς ἤδη δοθείσης ἀποστολῆς 
αὐτῷ γενέσθαι yoetrar.—Cyril. ibid. 

{ Paulus apostolus boni pastoris implebat 
officiam, quando Christum predicabat.—Aug. 
in Joh. tr. 47, Paul fulfilled the office of a 
good pastor, when he preached Christ. 

|| Principes discipline nostra, et Christiani 
dogmatis duces.—Hier. in Jovin. i. 14. 

= Acts xx, 28. * John xx. 21, 


107 


having a shepherd ;» they before our 
Lord’s ascension were enjoined to teach 
all nations the doctrines and precepts 
of Christ ; to receive them into the fold, 
to feed them with good instruction, to 
guide and govern their converts with 
good discipline; hence, “all of them,” 
as St. Cyprian saith, ‘‘ were shepherds ; 
but the flock did appear one, which was 
fed by the apostles with unanimous agree- 
ment.””* 

6. Neither could St. Peter’s charge 
be more extensive, than was that of the 
other apostles ; for they had a general 
and unlimited care of the whole church ; 
that is, according to their capacity and 
opportunity, none being exempted from 
it, who needed or came into the way of 
their discharging pastoral offices for 
them. 

“* They were cecumenical rulers,” as 
St. Chrysostom saith, “‘ appointed by God, 
who did not receive several nations or 
cities, but all of them in common were 
entrusted with the world.” 

Hence particularly St. Chrysostom 
calleth St. John, “ a pillar of the churches 
over the world;” and St. Paul, “an 
apostle of the world,” who * had the care, 
not of one house, but of cities and na- 
tions, and of the whole earth: who 
‘‘ undertook the world, and governed the 
churches ;” on whom “ὁ the whole world 
did look,’ and ** on whose soul the care 
of all the churches every where did 
hang; into whose hands were delivered 
the earth, and the sea, the inhabited and 
uninhabited parts of the world.’’; 


* Pastores sunt omnes, sed grex unus osten- 
ditur, qui ab apostolis omnibus unanimi con- 
sensione pascatur.—Cypr. de Un. Eccl. 

ἱ ‘Apyovrés εἰσιν ὑπὸ τοῦ Θεοῦ χειροτονηθέντες 
οἱ ἀπόστολοι" ἄρχοντες οὐκ ἔθνη καὶ πόλεις διαφόρους 
Aapbdvovres, ἀλλὰ πάντες κοινῆ τὴν οἰκουμένην ἐμ- 
morev0évres.—Chrys. tom. viii. p. 118. 

Ὃ στύλος τῶν κατὰ τὴν οἰκουμένην ἐκκλησιῶν. 
—Chrys. Pref. Comment. ad Joh. Καὶ γὰρ τὴς 
οἰκουμένης ἀπόστυλος ἣν.---ΟἾΓν8. in 1 Cor. ix. 2. 
Odros 6 οὐκ οἰκίας μιᾶς, ἀλλὰ καὶ πολέων, καὶ δήμων, 
καὶ ἐθνῶν, καὶ ὁλοκλήρου τῆς οἰκουμένης φροντίδα 
Exwv.—Chrys. in 2 Cor. xi. 28. ῆς οἰκουμένης 
ἀντιλαμθάνετο πάσης, καὶ διεκυδέρνα τὰς ἐκκλησίας.--- 
Chrys. tom, viii. p. 115. Ἢ οἰκουμένη πᾶσα πρὸς 
αὐτὸν ἔδλεπεν, al φροντίδες τῶν πανταχοῦ τῆς γῆς ἐκ- 
κλησιῶν τῆς ἐκείνου ψυχῆς ἣν ἐξηρτημέναι --------, 
Chrys. tom. v. Or. ὅθ. Ὁ Μιχαὴλ τὸ τῶν "Tov. 
δαίων ἔθνος ἐνεχειρίσθη" Ἰ]αῦλος ti γῆν, καὶ θάλατ- 
ταν, καὶ τὴν οἰκουμένην, καὶ τὴν doixnrov,——-Chrys, 

tom. viii. p. 89), 
P Matt. x. 6; ix. 30. 
4 Matt. xxvii. 19, 20. 


τέ 
"" 


108 


And could St. Peter have a larger flock 
committed ‘to him? could this charge, 
Feed my sheep, more agree to him, than 
to those who no less than he were obliged 
to feed all Christian people every where ὃ 

7. The words indeed are applicable to 
all Christian bishops and governors of the 
church; according to that of St. Cyprian 
to Pope Stephen himself: ‘“ We being 
many shepherds, do feed one flock, and 
all the sheep of Christ:°* for they are 
styled pastors ; they, in terms as indefi- 
nite as those in this text, are exhorted to 
feed the church of God, which he hath 
purchased with his own blood ;* to them 
(as the Fathers commonly suppose) this 
injunction doth reach; our Lord, when 
he spake thus to St. Peter, intending to 
lay a charge on them all to express 
their love and piety toward him in this 
way, by feeding his sheep and people.t 

** Which sheep” (saith St. Ambrose) 
* and which flock, not only then St. Pe- 
ter did receive, but also with him all we 
priests did receive it.’t 

“Our Lord” (saith St. Chrysostom) 
* did commit his sheep to Peter, and to 
those which came after him;”’|} that is, 
to all Christian pastors, as the scope of 
his discourse sheweth. 

ἐς When it is said to Peter’ (saith St. 
Austin) “it issaid to all, Feed my 
sheep."\ 

“And we’ (saith St. Basil) ‘ are 
taught this” (obedience to superiors) ‘‘by 
Christ himself constituting St. Peter pas- 
tor after himself of the church ( for Pe- 
ter, saith he, dost thou love me more than 
these? Feed my sheep ;) and conferring 
to all pastors and teachers continually af- 


* Pastores multi suamus, unum tamen gre- 
gem, et oves Christi universas pasciimus.— 
Cypr. Ep. 67, ad P. Steph. 

+ Quanto magis debent usque ad mortem 
pro veritate certare, et usque ad sanguinem 
adversus peccatum, guibus oves ipsas pascen- 
das, hoc est docendas regendasque committit.— 
Aug. in Joh. Tract. 123. How much more 
ought they to contend for the truth even unto 
death, and against sin even unto blood, to whom 
he committeth his sheep to be fed, that is, to 
be taught and governed. 

$¢ Quas oves, et quem gregem non solum 
tunc B. suscepit Petrus, sed et cum eo nos sus- 
cepimus omnes.—Ambr. de Sacerd, 2. 

Π Ta rpé6ara, a τῷ Πέτρῳ, καὶ τοῖς μετ᾽ ἐκεῖνον 
éveyetorce.—Chrys. de Sacerd. 1, 

¢ Cum dicitur Petro, ad omnes dicitur, Pasce 
oves meas.—Aug. de Agone Christ. 30. 

* Acts xx. 28. 


A TREATISE OF THE POPE’S SUPREMACY. 


terward an equal power” (of doing so 5) 
‘“‘ whereof itis a sign, that all do in like 
manner bind and do loose as he.”* 

St. Austin compriseth all these conside- 
rations in those words.t 

How could these great masters more 
clearly express their mind, that our Lord 
in those words to St. Peter did inculcate 
a duty nowise peculiar to him, but equally 
together with him belonging to all guides 
of the church; in such manner, as when 
a master doth press a duty on one ser- 
vant, he doth thereby admonish all his 
servants of the like duty? whence St. 
Austin saith, that St. Peter in that case 
‘did sustain the person of the ehurch : ἢ 
that which was spoken to him belonging 
to all its members, especially to-his breth- 
ren the clergy. 

“ἢ was” (saith Cyril) ‘a lesson to 
teachers, that they cannot otherwise 
please the Arch-pastor of all, than by 
taking care of the welfare of the ration- 
al sheep.’’|| 

8. Hence it followeth, that the sheep, 
which. our Saviour biddeth St. Peter to 
feed, were not the apostles, who were 
his fellow-shepherds, designed to feed 
others, and needing not to be fed by him; 
but the common believers, or people of 
God, which St. Peter himself doth call 
the flock of God: Feed (saith he to his 


* Kat τούτου παρ᾽ αὐτοῦ Χριστοῦ παιδευόμεθα, 
Πέτρον ποιμένα μεθ᾽ ἑαυτὸν τῆς ἐκκλησίας καθιστῶν- 
τος, Ἰ]έτρε, γὰρ φησὶ, φιλεῖς pe πλέον τούτων ; ποί- 
pave τὰ πρόθατά μου" καὶ πᾶσι δὴ τοῖς ἐφεξῆς ποιμέσι 
καὶ διδασκάλοις τὴν ἴσην παρέχοντος ἐξουσίαν" καὶ 
τούτου σημεῖον τὸ δεσμεῖν ἅπαντας byotws,, καὶ λύειν 
ὥσπερ éxetvos.—Bas. Const. Mon. cap. 22. 

+ Et quidem, fratres, quod pastor est, dedit 
et membris suis; nam et Petrus pastor, et 
Paulus pastor, et ceteri apostoli pastores, et 
boni episcopi pastores.—Aug. in Joh. Tract. 47, 
And indeed, brethren, that which a pastor is, he 
gave also to his members ; for both Peter was a 
pastor,and Paula pastor, and the rest of the a- 
postles were pastors,andgood bishops are pastors. 

+ Ut ergo Petrus quando ei dictum est, Tibi 
dabo claves, in figura personam gestabat ec- 
clesiz, sic et quando ei dictum est, Pasce oves 
meas, ecclesice quoque personam in figura ges~ 
tabat.—Aug. in Ps. cvili. Οὐ πρὸς ἱερέας δὲ τοῦτο 
μόνον εἴρηται, ἀλλὰ καὶ πρὸς ἔκαστον ημῶν τῶν καὶ 
μικρὸν ἐμπεπιστευμένων motuvtov.—Chrys. in Matt. 
xxiv. Or. 77. This was not spoken to those 
priests only, but to every one of us, who have 
the care even of a little flock committed to us. 

|| Διδασκάλοις δὲ γνῶσις διὰ τῆς τῶν προκειμένων 
εἰσθέθηκε θεωρίας, ὡς οὐκ ἂν ἑτέρως εὐαρεστήσειεν τῷ 
πάντων ἀρχιποιμένι, εἰ μὴ τῆς τῶν λογικῶν προθάτων 
εὐρωστίας, καὶ τῆς εἰς τὸ εὖ εἶναι διαμονῆς ποιοῖντο 


φροντίδα.----ΟΥΤΊ]. ibid. 


__ ==” — 


- 


A TREATISE OF THE POPE’S SUPREMACY. 


fellow-elders) the flock of God which is 
among you; and St. Paul: Take heed 
therefore unto yourselves, and to all the 
flock over which the Holy Ghost hath 
made you overseers.® 

9. ‘Take feeding for what you please ; 
for teaching, for guiding; the apostles 
were not fit objects of it, who were im- 
mediately taught and guided by God 
himself. 

Hence we may interpret that saying of 
St. Chrysostom, which is the most plausi- 
ble argument they can allege for them, 
that our Lord, in saying this, did commit 
to St. Peter “"" ἃ charge” (or presidency) 
* over his brethren ;’’* that is, he made 
him a pastor of Christian people, as he 
did others; at least, if προστασία τῶν 
ἀδελφῶν be referred to the apostles, it 
must not signify authority over them, but 
at most a primacy of orderamong them ; 
for that St. Peter otherwise should feed 
them, St. Chrysostom could hardly think, 
who presently after saith, that ‘* seeing 
the apostles were to receive the adminis- 
tration of the whole world, they ought 
not afterward to converse with one 
another ; for that would surely have been 
a great damage to the world.’’t 

10. But they, forsooth, rust have St. 
Peter solely obliged to feed all Christ’s 
sheep; so they did impose upon hima 
vast and crabbed province; a task very 
incommodious, or rather impossible for 
him to undergo. How could he in duty 
be obliged, how could he in effect be 
able, to feed so many flocks of Christian 
people scattered about in distant regions, 
through all nations under heaven? He, 
poor man, that had so few helps, that had 
no officers or dependents, nor wealth to 
maintain them, would have been much 
put to it to feed the sheep in Britain and 
in Parthia; unto infinite distraction of 
thoughts such a charge must needs have 
engaged him. 

But for this their great champion hath 
a fine expedient: “St. Peter” (saith he) 
“did feed Christ’s whole flock, partly by 


* ‘Eeyxeupttec τὴν προστασίαν τῶν ἀδελφῶν.-το: 
Chrys. in Joh. xxi. 15, "Τὴν προστασίαν ἐνεπι- 
στεύθη τῶν ἀδελφῶν. In ver. 2). 

+ ᾿Επειδὰν γὰρ ἔμελλον τῆς οἰκουμένης τὴν ἐπιτρο- 
πὴν ἀναδίξασθαι, οὐκ ἔδει συμπεπλέχθαι λοιπὸν ἀλλή- 
λοις" ἢ γὰρ ἂν μεγάλη τοῦτο τῇ οἰκουμένῃ γέγονε ζη- 
Μία..----ἰυἱά, ver. 23. 

* 1 Pet. v.2; Acts xx. 28. 


109 


himself, partly by others ;”* so that, it 
seemeth, the other apostles were St. Pe- 
ter’s curates, or vicars and deputies. 
This indeed were an easy way of feed- 
ing; thus, although he had slept all his 
time, he might have fed all the sheep un- 
der heaven; thus any man as well might 
have fed them. But this manner of 
feeding is, 1 fear, a later invention, not 
known so soon in the church; and it 
might then seem near as absurd to be a 
shepherd, as it is now (in his own ac- 
count) to be a just man by imputation; 
that would be a kind of putative pastor- 
age, as this a putative righteousness. 
However, the apostles, I dare say, did 
not take themselves to be St. Peter’s sur- 
rogates, but challenged to themselves to 
be accounted the ministers, the stewards, 
the ambassadors of Christ himself ;* from 
whom immediately they received their 
orders, in whose name they acted, to 
whom they constantly refer their authori- 
ty, without taking the least notice of St. 
Peter, or intimating any dependence on 
him. 

It was therefore enough for St. Peter 
that he had authority restrained to no 
place ; but might, as he found occasion, 
preach the gospel, convert, confirm, guide 
Christians every where to truth and duty : 
nor can our Saviour’s words be forced to 
signify more. 

In fine, this (together with the prece- 
dent testimonies) must not be interpreted 
so as to thwart practice and history ; ac- 
cording, to which it appeareth, that St. 
Peter did not exercise such a power, 
and therefore our Lord did not intend to 
confer such an one upon him. 

IV. Further, in confirmation of their 
doctrine, they do draw forth a whole 
shoal of testimonies, containing divers 
prerogatives, as they call them, of St. Pe- 
ter, which do, as they suppose, imply 
this primacy ;+ so very sharpsighted in- 
deed they are, that in every remarkable 
accident befalling him, in every action 
performed by him, or to him, or about 


* Respondeo, S. Petrum partim per se, par- 
tim per alios, universum Dominicum gregem 
ut sibi imperatum erat pavisse Bell. de 
Pont. R.i. 16. 

t P. Leo IX. Ep. 1.—Ad ejusdem primatus 
confirmationem, &c,— Bell. i. 17, 

‘ 1Cor. iv.1; 2Cor. v.20; x.8; Gal. i. 
Ls Tit. i. 3, de. 


110 


him, they can descry some argument or 
shrewd insinuation of his pre-eminence ; 
especially being aided by the glosses of 
some fanciful expositor. From the 
change of his name; from his walking 
on the sea; from his miraculous draught 
of fish; from our Lord’s praying for him 
that his faith should not fail, and bidding 
him to confirm his brethren; from our 
Lord’s ordering him to pay the tribute for 
them both; from our Lord’s first wash- 
ing his feet, and his first appearing to 
him after the resurrection ; from the pre- 
diction of his martyrdom; from sick 
persons being cured by his shadow; 
from his sentencing Ananiasand Sapphira 
to death ; from his preaching to Corneli- 
us; from its being said that he passed 
through all ;‘ from his being prayed for 
by the church ; from St. Paul’s going to 
visit him: from these passages, I say, 
they deduce or confirm his authority. 
Now in earnest, is not this stout argu- 
ment? Is it not egregious modesty for 
such a point to allege such proofs ? What 
cause may not be countenanced by such 
rare fetches? Who would not suspect 
the weakness of that opinion, which is 
fain to use such forces in its maintenance ? 
In fine, is it honest or conscionable deal- 
ing, so to wrest or play with the holy 
scripture, pretending to derive thence 
proofs, where there is no show of con- 
sequence ? 

To be even with them, I might assert 
the primacy of St. John, and to that pur- 
pose might allege his prerogatives (which 
indeed may seem greater than those of 
St. Peter ;) namely, that he was the belov- 
ed disciple," that he leaned on our Lord’s 
breast ; that St. Peter, not presuming to 
ask our Lord a question, desired him to 
do it, as having a more special confidence 
with our Lord; that St. John did higher 
service to the church, and all posterity, 
by writing not only more Epistles, but 
also a most divine Gospel, and a sublime 
prophecy* concerning the state of the 
church; that St. John did outrun Peter, 
and came first to the sepulchre’ (in which 
passage such acute devisers would find 


* Infinita futurorum mysteria continentem, 
— Hier. Containing infinite mysteries of future 
things. 

t Acts ix. 32. 

¥ John xx. 4. 


“ John xiii. 24. 


A TREATISE OF THE POPE’S SUPREMACY. 


out marvellous significancy;) that St. 
John was a virgin; that he did outlive all 
the apostles (and thence was most fit to 
be universal pastor;) that St. Jerome, 
comparing Peter and John, doth seem to 
prefer the latter; for ‘ Peter” (saith 
he) *¢ was an apostle, and John was an 
apostle ; but Peter was only an apostle ; 
John both an apostle and an evangelist ; 
and also a prophet ;—and” (saith he) 
ἐς that 1 may in brief speech comprehend 
many things, and slew what privilege 
belongeth to John—yea, virginity in John; 
by our Lord a virgin, his mother the 
virgin, is commended to the virgin dis- 
ciple.”* Thus I might by prerogatives 
and passages very notable infer the su- 
periority of St. John to St. Peter, in im- 
itation of their reasoning ; but lam afraid 
they would scarce be at the trouble to 
answer me seriously, but would think it 
enough to say 1 trifled: wherefore let it 
suffice for me in the same manner to 
put off those levities of discourse. 

V. They argue this primacy from the 
constant placing St. Peter’s name before 
the other apostles, in the catalogues and 
narrations concerning him and them. 

To this I answer : 

I. That this order is not so strictly ob- 
served, as not to admit some exceptions ; 
for St. Paul saith, that James, Cephas, 
and John, knowing the grace given unto 
him—so it is commonly read in the ordi- 
nary copies, in the text of ancient com- 
mentators, and in old translations ; and, 
Whether Paul, whether Apollos, whether 
Cephas, (saith St. Paul again ;) and, As 
the other apostles, and the brethren of 
the Lord, and Cephas; and, Philip (saith 
St. John) was of Bethsaida, the city 
of Andrew and Peter ;~ and Clemens 
Alexandrinus in Eusebius saith, that 
«τῇ Lord, after his resurrection, deliv- 
ered the special knowledge to James the 
just, and to John, and to Peter : 1 post- 


* Petrus apostolus est, et Joannes apostolus, 
maritus et virgo; sed Petrus apostolus tantum, 
Joannes et apostolus et evangelista et propheta, 
&c.—Hier. in Jovin. i. 14. Et ut brevi sermo- 
ne multa comprehendam, doceamque cujus 
privilegii sit Joannes, imo in Joanne vir- 
ginitas ; a Domino virgine mater virgo virgini 
discipulo commendatur.—Hier. ibid. 

ἡ ᾿Ιακώθῳ τῷ δικαίῳ καὶ ᾿Ιωάννῃ καὶ Πέτρῳ μετὰ 
τὴν ἀνάστασιν παρέδωκε τὴν γνῶσιν ὃ ἸΚύριος.----1 8. 


Hist. ii. 1. : 
~ Gal. ii. 9; 1 Cor. iii. 22; ix.5; Johni. 45. 


A TREATISE OF THE 


poning St. Peter, as perhaps conceiving 
him to have less of sublime revelations 
imparted to him: that order therefore is 
not so punctually constant. 

In the Apostolical Constitutions, St. 
Paul-and St. Peter being induced jointly 
prescribing orders, they begin, “ I Paul, 
and 1 Peter, do appoint:’ so little am- 
bitious or curious of precedence are they 
represented. 

2. But it being indeed so constant, as 
not to seem casual, | further say, that po- 
sition of names doth not argue difference 
of degree, or superiority in power; any 
small advantage of age, standing, merit, 
or wealth, serving to ground such prece- 
dence, as common experince doth shew. 

3. We formerly did assign other suffi- 
cient and probable causes why St. Peter 
had this place. So that this is no cogent 
reason. 

VI. Further (and this indeed is far their 
most plausible argumentation), they al- 
lege the titles and elogies given to St. 
Peter by the Fathers; who call him 
ἔξαρχον (the prince), κοργφαῖον (the 
ringleader), κεφαλὴν (the head), πρόεδρον 
(the president), ἀρχηγὸν (the captain), 
προήγορον (the prolocutor), πρωτοστάτην 
(the foreman), προστάτην (the warden), 
Exxgitov τῶν ἀποστόλων (the choice, or 
egregious apostle), majorem (the greater, 
or grandee among them), primum (the 
first, or prime apostle. )* 

To these and the like allegations I 
answer : 

1. If we should say, that we are not 
accountable for everv hyperbolical flash 
or flourish occurring in the Fathers (it 
being well known that they in their en- 
comiastic speeches, as orators are wont, 
following the heat and gayety of fancy, 
do sometimes overlash), we should have 
the pattern of their greatest controvertists 
to warrant us;t+ for Bellarmine doth put 
off their testimonies by saying, that they 
do “sometimes speak in way of excess, 
less properly, less warily, so as to need 
benign exposition,” ὅσο. ἡ as Bishop An- 

* 'Eya ῦ ὡ 
Const eee yuan” πρό τὰ 

+ The truth is, the best arguments of the pa- 
pists in other questions are some flourishes of 
orators, speaking hyperbolically and heedlessly. 

$ Per excessum loqui.—Bell. de Miss, ii. 10; 
minus proprie, ii. 4; benigna expositione opus 

* Chrys. tom. v. Or. 59; Chrys. in Joh. xxi. ; 
Cypr. cont. Jul. ix. (p. 325;) Aug. Ep. xi. 19. 


διατασσόμεθα ..---- 


lS Sh 


POPE’S SUPREMACY. 111 
drews sheweth; and it isa common shift 
of Cardinal Perron, whereof you may see 
divers instances alleged by M. Daiile.” 

Which observation is especially appli- 
cable to this case ; for that eloquent men 
do never more exceed in their indulgence 
to fancy, than in the demonstrative kind, 
in panegyrics, in their commendations of 
persons ; and | hope they will embrace 
this way of reckoning for those expres- 
sions of Pope Leo, sounding so exorbi- 
tantly, that St. Peter was by our Lord 
‘¢ assumed into consortship of his_indi- 
vidual unity ;”’ and that ‘* nothing did pass 
upon any from God, the fountain of good 
things, without the participation of Peter.* 

2. We may observe, that such turgid 
elogies of St. Peter are not found in the 
more ancient Fathers; for Clemens Ro- 
manus, Ireneus, Clemens Alexandrinus, 
Tertullian, Origen, Cyprian, Firmilli- 
an when they mention St. Peter, do 
speak more temperately and simply, ac- 
cording to the current notions and tradi- 
tions of the church in their time; using 
indeed fair terms of respect, but not such 
high strains of courtship, about him. But 
they are found in the latter Fathers, who 
being men of wit and eloquence, and af- 
fecting in their discourses to vent those 
faculties, did speak more out of their own 
invention and fancy. 

Whence, according to a prudent esti- 
mation of things in such a case, the si- 
lence or sparingness of the first sort is of 
more consideration on the one hand, than 
the speech, how free soever, of the latter 
is on the other hand: and we may rather 
suppose those titles do not belong to St. 
Peter, because the first do not give them, 
than that they do, because the other are 
so liberal in doing it. 

Indeed if we consult the testimonies of 
this kind alleged by the Romanists, who 
with their utmost diligence have raked 
all ancient writings for them, it is strange 
that they cannot find any very ancient 
ones ; that they can. find so few plausible 
ones ; that they are fain (to make up the 


habere.—de Amiss. Gr. iv. 12; minus caute; 
de Purg. i. 11. 

* Nunc enim in eonsortium individue uni- 
tatis assumptum id quod ipse erat voluit nomi- 
nari—P. Leo I. Ep. 89. Nihil a bonorum 
fonte Deo in quenquam sine Petri participati- 
one transire.—P. Leo de Assumpt. sua. Serm. 3. 

¥ Tort. Tort. p. 338; Daill. de Us. P. lib. i. 
cap. 6, p. 158, (et p. 314.) 


112 


number) to produce so many, which evi- 
dently have no force or pertinency ; be- 
ing only commendations of his apostoli- 
cal office, or of his personal merits, with- 
out relation to others. 

3. We say, that all those terms or ti- 
tles, which they urge, are ambiguous, 
and applicable to any sort of primacy or 
pre-eminency ; to that which we admit, 
no less than to that which we refuse ; as 
by instances from good authors, and from 
common use, might easily be demonstrat- 


ed; so that from them nothing can be in- 


ferred advantageous to their cause. 

Cicero calleth Socrates “ prince of the 
philosophers ;”* and Sulpitius, ‘ prince 
of all lawyers :” would it not be ridicu- 
lous thence to infer that Socrates was a 
sovereign governor of the philosophers, 
or Sulpitius of the lawyers? The same 
great speaker calleth Pompey ‘“ prince of 
the city in all men’s judgment:”* doth 
he mean, that he did exercise jurisdiction 
over the city. 

Tertullus calleth St. Paul πρωτοστάτην, 
a ringleader of the sect of the Naza- 
renes ;* and St. Basil calleth Eustathius 
Sebastenus “foreman of the sect of the 
Pneumatomachi:”’? did Tertullus mean 
that St. Paul had universal jurisdiction 
over Christians ? or St. Basil, that Eus- 
tathius was sovereign of those heretics ? 

So neither did ‘“ prince of the apos- 
tles,” or any equivalent term, in the 
sense of those who assigned it to St. 
Peter, import authority over the apostles, 
but eminency among them in worth, in 
merit, in apostolical performances, or at 
most in order of precedence. 

Such words are to be interpreted by 
the state of things, not the state of things 
to be inferred from them; and in un- 
derstanding them we should observe the 
rule of Tertullian. 


* Quem omnium judicio longe principem 
esse civitatis videbat. principem orbis ter- 
re virum Cic. pro. Domo sua. 

+ Ipwroorarny τῆς TOV πνευματομάχων αἱρέσεωϊ. 
—Bas. Ep. 74. 

+ Malo te ad sensum rei quam ad sonum 
vocabuli exerceas.— Tert. adv. Praz. cap.3. I 
had rather you would apply yourself to the 
sense of the thing, than to the sound of the 
word. Ov yap αἱ λέξεϊς τὴν φύσιν παραιροῦνται" 
ἀλλὰ μᾶλλον ἡ φύσις τὰς λέξεις εἰς ἑαυτὴῆν ἕλκουσα 
pera6iddec.—Atban. Orat. ill. adv. Ar (p. 373.) 
For words do not take away the nature of 

* Cic. de Nat. Deor. lib. 11. Cic. de clar. Orat. 

* Acts xxiv. 5. 


. 


A TREATISE OF THE POPE’S SUPREMACY. 


4. Accordingly the Fathers some- 
times do explain those elogies signify- 
ing them to import the special gifts and 
virtues of St. Peter, wherein he did ex- 
cel; so Eusebius calleth St. Peter ‘ the 
most excellent and great apostle, who 
for his virtue was prolocutor of the 
rest.”» 

5. This answer is thoroughly con- 
firmed from hence ; that even those who 
give those titles to St. Peter, do yet 
expressly affirm other apostles in power 
and dignity equal to him. 

Who doth give higher elogies to him 
than St. Chrysostom? yet doth he as- 
sert all the apostles to be supreme, and 
‘‘ equal in dignity ;” and particularly he 
doth often affirm St. Paul to be ἰσότιμον, 
equal in honour to St. Peter, as we be- 
fore shewed. 

The like we declared of St. Jerome, 
St. Cyril, ὅθ. And as for St. Cyprian, 
who did allow a primacy to St. Peter, 
nothing can be more evident than that he 
took the other apostles to be ‘equal to 
him in power and honour.” 

The like we may conceive of St. Aus- 
tin, who, having carefully perused those 
writings of St. Cyprian, and frequently 
alleging them, doth never contradict that 
his sentiment. 

Even Pope Gregory himself acknow- 
ledgeth St. Peter not to have been pro- 
perly the head, but only ‘ the first mem- 
ber of the universal church; all being 
members of the church under one 
head.”’* 

6. If Pope Leo I. or any other an- 
cient pope, do seem to mean further, ‘we 
may reasonably except against their 
opinion as being singular, and proceed- 
ing from partial affection to their See ; 
such affection having influence on the 
mind of the wisest men ; according to 
that certain maxim of Aristotle, “* Every 
man is a bad judge in his own case.” 

7. The ancients, when their subject 
doth allure them, do adorn other apostles 
with the like titles, equalling those of St. 
Peter, and not well consistent with them, 


things, but the nature rather changes the words, 
and draws them to itself. 

* Certe Petrus apostolus primum membrum 
S. et universalis ecclesize sub uno capite 
omnes membra sunt ecclesie.—Greg. 1. Ep. 
iv. 38. 

* Euseb. Hist. ii. 14. 


——e  Ὡπσῤρττ ὩΝ » 


A TREATISE OF THE POPE’S SUPREMACY. 


according to that rigour of sense which 
our adversaries affix to the commenda- 
tions of St. Peter. 

The Epistle of Clemens Romanus to 
St. James (an apocryphal but ancient 
writing), calleth St. James our Lord’s 
brother, ‘‘ the bishop of bishops ;” the 
Clementine Recognitions call him “ the 
prince of bishops;” Ruffinus, in his 
translation of Eusebius, “ the bishop of 
the apostles ;”’* St. Chrysostom saith of 
him, that he “did preside over all the 
Jewish believers ;”* Hesychius, pres- 
byter of Jerusalem, calleth him “ the 
chief captain of the new Jerusalem, the 
captain of priests, the prince of the apos- 
tles, the top among the heads,” &c.t 

The same Hesychius calleth St. An- 
drew “ the first-born of the apostolical 
choir, the first settled pillar of the church, 
the Peter before Peter, the foundation of 
the foundation, the first fruits of the be- 
ginning,” &c.|| 

St. Chrysostom saith of St. John, that 
he was “a pillar of the churches through 
the world, he that had the keys of the 
kingdom of heaven,” &c.§ 

But as occasion of speaking about St. 
Paul was more frequent, so the elogies 
of him are more copious, and indeed so 
high as not to yield to those of St. Peter. 

“He was” (saith St. Chrysostom) 
“the ringleader and guardian of the 
choir of all the βαϊηίβ5. 

“ He was the tongue, the teacher, the 
apostle of the world. He had the whole 
world put into his hands, and took care 


* Ἐλήμης ᾿Ιακώθῳ ἐπισκόπων ἐπισκόπῳ. Ja- 
cobum episcoporum principem  sacerdotum 
princeps orabat. Clem. Rec. i. 68. Apostolo- 
rum episcopus.—Ruf. Euseb. ii. 1. - 

t It is likely that Ruffinus did call him so, 
by mistaking that in tae Apostolical Constitu- 
tions: Ὑπὲρ rod ἐπισκόπου ἡμῶν 'laxd6ov.—Apost. 
Const. viii. 10. Τῶν ἐξ ᾿Ιουδαίων. πιστευσάντων 
προειστήκει mavrwv.—Chrys. tom. v. Or. 59. 

t Tov τῆς νέας Ἱερουσαλὴμ ἀρχιστράτηγον, τῶν 
ἱερέων ἡγῆμονα, τῶν ἀποστύλων τὸν ἔξαρχον, τὸν ἐν 
κεφαλαῖς κορυφὴν, Sc.—Hesych. Presb. apud 
Phot. Cod, 275. (p. 1525.) 

|| ‘O τοῦ χοροῦ τῶν ἀποστόλων πρωτότοκος, ὃ πρω- 
τοπαγὴς τῆς ἐκκλησίας στύλος, ὃ πρὸ Πέτρου Πέτρος, 
ὃ τοῦ θεμελίου θεμέλιος, ὁ τῆς ἀρχῆς drap yx} ‘ 
Hesych. apud Phot. Cod, 269, 

§ Ὃ στύλος τῶν κατὰ τὴν οἰκουμένην ἐκκλησιῶν, 
ὮΝ κλεῖς ἔχων τῶν οὐρανῶν, &c,—Chrys. in Joh, 
I 


Ὁ τῶν ἁγίων χοροῦ κορυφαῖος καὶ προστάτης ---- 
Chrys. in Rom. xvi. 24, Ὁ τῆς οἰκουμένῆς ἀπόσ- 
rokos.—Chrys. in 1 Cor. ix. 2. 


Vor. Til. 15 


118 


thereof, and had committed to bim all 
men dwelling upon earth.”* 

‘“‘ He was the light of the churches, 
the foundation of faith, the pillar and 
ground of truth.” 

“ He had the patronage of the world 
committed into his hands.”’+ 

‘“‘ Fle was better than all men, greater 
than the apostles, and surpassing them 
4}}.} 

‘“‘ Nothing was more bright, nothing 
more illustrious than he.”’|| 

‘“* None was greater than he, yea none 
equal to him.’’$ 

Pope Gregory I. saith of St. Paul, that 
“he was made head of the nations, be- 
cause he obtained the principate of the 
whole church.’’{] 

These characters of St. Paul I leave 


οὐδῷ a! γλῶττα τῆς οἰκουμένης, τὸ φῶς τῶν ἐκκλη- 
σιῶν, ὃ θεμέλιος τῆς πίστεως, ὃ στῦλος καὶ ἐδραίωμα 
τῆς ἀληθείας. Thy οἰκουμένην ἅπασαν ἐγκεχειρισμέ- 
vos. He had the whole habitable world com- 
mitted to his charge. Τῆς oikoupévns διδάσκαλος 
ἂν τοὺς τὴν γῆν οἰκοῦντας ἅπαντας ἐπιτραπείς. He 
was the teacher of the world, and had all the 
inhabitants of the earth committed to his trust. 

t Τὴν τῆς σϊκουμένης προστασίαν ἐγκεχειρισμένος. 
—In Jud. Or. 6. Tis οἰκουμένης τὴν προστασίαν 
ἐπιδέξασθαι.----1 1 Cor. Or. 22. Οὐ τὴν οἰκουμέ- 
νὴν ἅπασαν εἰς χεῖρας αὐτοῦ φέρων ἔθηκεν ὃ Θεός ; 
Tom. vii. p.2. Did not God put into his hands 
the whole world? Ὃ πάσης οἰκουμένης κρατήσας. 
—In 2 Tim. ii. 1. He had the charge of the 
whole world. 

1 Πάντων ἀνθρώπων xpsirrwy.—De Sacerd. 4. 
Tis οὖν ἁπάντων ἀνθρώπων ἀμείνων ; ris δὲ ἕτερος, 
ἀλλ᾽ ἢ ὃ σκηνοποιὸς ἐκεῖνος, ὃ τῆς οἰκουμένης διδάσκα- 
λος εἰ τοῖνυν μείζονα τῶν ἀποστόλων λαμθάνει 
στέφανον, τῶν δέ ἀποστόλων ἴσος οὐδεὶς γέγονεν, οὖ- 
tos δὲ κἀκεῖνων μείζων, εὔδηλον ὅτι τῆς ἀνωτάτω 
ἀπολαύσεται τιμῆς καὶ προεδρίας.---- ΤΌ. ν΄. Or. 33. 
Who then was better than all other men? who 
else but that tent-maker, the teacher of the 
world ?——If_ therefore he receive a greater 
crown than the apostles, and none perhaps was 
equal to the apostles, and yet he greater than 
they, it is manifest, that he shall enjoy the 
highest honour and pre-eminence. 

|| Παύλου λαμπρότερον οὐδὲν ἦν, οὐδὲ περιφανέστε- 
pov.—Tom. v. Or. 47. 

ᾧ Οὐδεὶς δὲ ἐκεΐνου μείζων, ἀλλ᾽ οὐδὲ ἴσος tori.— 
Tom, vi. Or. 9. Οὐδεὶς Παύλου ἴσος ἦν.---- Tim. 
iii. 156. Ὃ πάνσοφος, ὃ τῶν ἐκκλησιῶν, ἄριστος ἀρχ- 
iréxrwv.—Theod, Ep. 146. The most wise, 
and best architect, or chief builder of the 
churches. Ὁ μακάριος ἀπόστολος, ὃ τῶν πατέρων 
rarho.—Just. M. Resp. ad Orthod Qu. 119. 
The blessed apostle, the father of the fathers. 

{ Caput effectus est nationum, quia obtinu- 
it totius ecclesie principatum.—Greg. M. in 1 
Reg. lib. 4. Videsis. Paulus apostoloram prin- 
ceps —Ep. Spalat. in Lat. Syn. sub. P. Jul. 1]. 
Sess. i. p. 25. 


Te ee 


114 A TREATISE OF THE POPE’S SUPREMACY. 


them to interpret, and reconcile with 
those of St. Peter. 

8. That the Fathers, by calling St. 
Peter prince, chieftain, &c. of the apos- 
tles, do not mean authority over them, 
may be argued from their joining St. 
Paul with him in the same appellations ; 
who yet surely could have no jurisdic- 
tion over them; and his having any 
would destroy the pretended ecclesiasti- 
cal monarchy. 

St. Cyril calleth them together, “ pa- 
trons, or presidents of the church.”* 

St. Austin (or St. Ambrose or Maxi- 
mus) calleth them ‘princes of the 
churches.” 

The Popes Agatho and Adrian (in 
their general synods) call them ‘ the 
ringleading apostles.’’t 

The Popes Nicholas I. and Gregory 
VIL, &c. call them ‘ princes of the apos- 
1165. 

St. Ambrose, or St. Austin, or St. 
Maximus ‘T'aur. (choose you which), 
doth thus speak of them : ““ Blessed Pe- 
ter and Paul are most eminent among all 
the apostles, excelling the rest by a kind 
of peculiar prerogative : but whether of 
the two be preferred before the other is 
uncertain ; for | count them to be equal 
in merit, because they are equal in suf- 
fering,”’ &c.|| 

To all this discourse I shall only add, 
that if any of the apostles, or apostolical 
men, might claim a presidency or autho- 
ritative headship over the rest, St. James 
seemeth to have the best title thereto ;§ 
for ““ Jerusalem was the mother of all 
churches,”’' the fountain of the Christian 


* Πέτρος καὶ ἸΠαῦλος, οἱ τῆς ἐκκλησίας προστάται. 
—Cyril. Cat. 6. 

+ Ecclesiarum principes.— Aug. de Sanct. 27. 

1 ἸΚορυφαῖοι drocrékuv.—P. Agatho, in 6 Syn. 
Act. iv. p. 35; P. Adrian in 7 Syn. Act. ii. p. 
554. 

|| Beati Petrus et Paulus eminent inter uni- 
versos apostolos, et peculiari quadam preroga- 
tiva precellunt; verum inter ipsos quis cui 
preponatur incertum est, puto enim illos zqua- 
Jes esse meritis, quia squales sunt passione, 
&c.—Ambr. Serm. 66; Aug. de Sanct. 27. 
Maz. Taur. Serm. 54. 

ὁ He voces ecclesiw, ex qua habuit omnis 
ecclesia initium.—Zven. iii. 12. These are the 
words of the church, fram whence every church 
had its beginning. 

* Nicol. I. Ep. 7; Plat. in Greg. VIL. &c. 

4 Isa. ii. 3; Luke xiv. 47. 


law and doctrine, the “ See” of our 
Lord himself, the chief Pastor.* 

He, therefore, who, as the Fathers tell 
us, was by our Lord himself constituted 
bishop of that city, and the “ first” of all 
bishops, might best pretend to be in spe- 
cial manner our Lord’s vicar or succes- 
sor:t ‘* He,” saith Epiphanius, “ did 
first receive the episcopal chair, and to 
him our Lord first did intrust his own 
throne upon earth.’’f 

He accordingly did first exercise the 
authority of presiding and moderating in 
the first ecclesiastical synod, as St. Chry- 
sostom in his notes thereon doth remark. 

He therefore probably by St. Paul is 
first named in his report concerning the 
passages at Jerusalem ; and to his orders 
it seemeth that St. Peter himself did con- 
form ; for it is said there, that before cer- 
tain came from St. James, he did eat 
with the Gentiles: but when they were 
come, he withdrew.* 

Hence in the Apostolical Constitutions, 
in the prayer prescribed for the church, 
and for all the governors of it, the bishops 
of the principal churches being specified 
by name, St. James is put in the first 
place, before the bishops of Rome and 
of Antioch: ‘ Let us pray for the whole 
episcopacy under heaven, of those who 
rightly dispense the word of thy truth ; 
and let us pray for our bishop James, 
with all his parishes; let us pray for our 
bishop Clemens, and all his parishes ; let 
us pray for Euodius, and all his par- 
ishes.”’||— 

Hereto consenteth the tradition of 


* Ecclesia in Hierusalem fundata totius 
orbis ecclesias seminavit.— Hieron. in Isa. ii. 
The church founded in Jerusalem was the sem- 
inary of the churches throughout the whole 
world.—Theod. v. 9; vide Tert. de Prescr. 
cap. 20. ᾿ 

ἡ “Ἕπειτα ὥφθη ᾿Ιακώβῳ, ἐμοὶ δοκεῖ τῷ ἀδελφῷ 
αὐτοῦ" αὐτὸς γὰρ αὐτὸν λέγεται κεχειροτονηκέναι, καὶ 
ἐπίσκοπον ἐν “Ἱεροσολύμοις πεποιηκέναι πρῶτον.--- 
Chrys. in 1 ΟΟΥ. Or. 11. After that he was 
seen of James, I suppose to his brother ; for he 
is said to have ordained him, and made him 
the first bishop of Jerusalem. 

t IIpciros οὗτος εἴληφε τὴν καθέδραν τῆς ἐπισκο- ὦ 
πῆς, ᾧ πεπιστευκε Κύριος τὸν θρόνον αὐτοῦ ἐπὶ τῆς γῆς ᾿ 
πρώτῳ.----Ἰὰ ῖΡἢ. Her. 78. 

\| Ὑπὲρ πάσης ἐπισκοπῆς τῆς ὑπὸ τὸν οὐρανὸν τῶν 
ὀρθοτομούντων τὸν λόγον τῆς σῆς ἀληθείας δεηθῶμεν" 
καὶ ὑπὲρ τοῦ ἐπισκόπου ἡμῶν ᾿Ιακώθου, καὶ τῶν παροι- | 
κιῶν αὐτοῦ δεηθῶμεν' ὑπὲρ τοῦ ἐπισκόπον ἡμῶν ή- 
pevros, &c,.—Const. Ap. viii. 10. 

* Gal. 1. 9, 12. 


ΝΡ *-—- * Γ[ ™ er. —_- « ΝΟ ae Fr 


A TREATISE OF THE POPE’S SUPREMACY. 115 


those ancient writers afore cited, who 
call St. James “ the bishop of bishops, 
the bishop of the apostles,” &c. 


SUPPOSITION 1]. 


I proceed to examine the next supposition of 
the church monarchists, which is, That St. 
Peter’s primacy, with its rights and preroga- 
tives, was not personal, but derivable to his suc- 
cessors. 


Against which supposition I do assert, 
that admitting a primacy of St. Peter, of 
what kind or to what purpose soever, we 
yet have reason to deem it merely per- 
sonal, and not (according to its grounds 
and its design) communicable to any suc- 
cessors, nor indeed in effect conveyed to 
any such. 

It is a rule in the canon law, that “a 
personal privilege doth follow the person, 
and is extinguished with the person ;’* 
and such we affirm that of St. Peter; 
for, 

1. His primacy was grounded upon 
personal acts (such as his cheerful fol- 
lowing of Chfist, his faithful confessing 
of Christ, his resolute adherence to 
Christ, his embracing special revelations 
from God ;) or upon personal graces, (his 
great faith, his special love to our Lord, 
his singular zeal for Christ’s service ;) or 
upon personal gifts and endowments, (his 
courage, resolution, activity, forwardness 
inapprehension and in speech ;) the which 
advantages are not transient, and conse- 
quently a pre-eminency built on them is 
not in its nature such. 

2. All the pretence of primacy grant- 
ed to St. Peter is. grounded upon words 
directed to St. Peter’s person, character- 
ized by most personal adjuncts, as name, 
parentage, and which exactly were ac- 
complished in St. Peter’s personal act- 
ings ;° which therefore it is unreasonable 
to extend further. 

Our Lord promised to Simon, son of 
Jonas, to build his church on him :* ac- 
cordingly in eminent manner the church 
was founded upon his ministry, or by his 
first preaching, testimony, performances. 


* Privilegium personale personam sequitur, 
et cum persona extinguitur.—Reg. Juris, 7 in 
Sexto. 

{ Matt. xvi. 17; John xxi. 15-17. 

© Matt. xvi. 17. 


ps 


Our Lord promised to give him the 
keys of the heavenly kingdom: this pow- 
er St. Peter signally did execute in con- 
verting Christians, and receiving them 
by baptism into the church, by confer- 
ring the Holy Ghost, and the like admin- 
istrations. 

Our Lord charged Simon, son of 
Jonas, to feed his sheep :" this he_per- 
formed by preaching, writing, guiding, 
and governing Christians, as he found op- 
portunity : wherefore, if any thing was 
couched under those promises or orders 
singularly pertinent to St. Peter, for the 
same reason that they were singular, 
they were personal ; for, 

These things being in a conspicuous 
manner accomplished in St. Peter’s per- 
son, the sense of those words is exhaust- 
ed; there may not with any probability, 
there cannot with any assurance, be any 
more grounded on them; whatever more 
is inferred must be by precarious assump- 
tion; and justly we may cast at those 
who shall infer it that expostulation of 
Tertullian, “ What art thou, who dost 
overturn and change the manifest inten- 
tion of our Lord, personally conferring 
this on Peter ?””* 

3. Particularly the grand promise to 
St. Peter of founding the church on him, 
cannot reach beyond his person ; because 
there can be no other foundations of a 
society, than such as are first laid; the 
successors of those who first did erect a 
society, and establish it, are themselves 
but superstructures. 

4. The apostolical office, as such, was 
personal and temporary ; and therefore, 
according to its nature and design, not 
successive or communicable to others in 
perpetual descendence from them. 

It was, as such, in all respects extra- 
ordinary, conferred in a special manner, 
designed for special purposes, discharged 
by special aids, endowed with special 
privileges, as was needful for the propa- 
gation of Christianity and founding of 
churches. 

To that office it was requisite that the 
person should have an immediate desig- 
nation and commission from God ; such 


* Qualis es evertens atque commutans man- 
ifestam Domini intentionem personaliter hoc 
Petro conferentem ?— Tertul. de Pud. 21. 

Ἀ John xxi. 15 


116 


as St. Paul so often doth insist upon for 
asserting his title to the office: Pauw/, 
an apostle, not from men, or by mani— 
‘** Not by men” (saith St. Chrysostom ;) 
‘“‘ this is a property of the apostles.”’* 

It was requisite that an apostle should 
be able to attest concerning our Lord’s 
resurrection or ascension, either immedi- 
ately, as the twelve, or by evident con- 
sequence, as St. Paul; thus St. Peter 
implied, at the choice of Matthias: 
Wherefore of those men which have com- 
panied with us——must one be ordained 
to be a witness with us of the resurrec- 
tion ; and, Am I not (saith St. Paul) an 
apostle? have I not seen the Lord? ac- 
cording to that of Ananias, The God of 
our fathers hath chosen thee, that thou 
Shouldest know his will, and see that Just 
One, and shouldest hear the voiee of his 
mouth ; for thow shalt bear witness unto 
all men of what thou hast seen and 
heard. 

It was needful also that an apostle 
should be endowed with miraculous gifts 
and graces, enabling him both to assure 
his authority and to execute his office ; 
wherefore St. Paul calleth these the 
marks of an apostle, the which were 
wrought by him among the Corinthians 
in all patience (or perseveringly), in 
signs,and wonders, and mighty deeds.* 

It was also, in St. Chrysostom’s opin- 
ion, proper to an apostle, that he should 
be able, according to his discretion, in a 
certain and conspicuous manner to im- 
part spiritual gifts; as St. Peter and St. 
John did at Samaria; which to do, ac- 
cording to that Father, was “‘ the peculiar 
gift and privilege of the apostles.’”’+ 

It was also a privilege of an apostle, 
by virtue of his commission from Christ, 
to instruct all nations in the doctrine and 
law of Christ; he had right and warrant 


* TS δὲ οὐ dt’ ἀνθρώπων͵ τοῦτο ἴδιον τῶν ἀποστύ- 
Aw» —Chrys in Gal. i. 1. 

+ Τοῦτο γὰρ τὸ δῶρον μόνων τῶν δώδεκα τοῦτο 
γὰρ ἣν τῶν ἀποστόλων ἐξαίρετον ..---ΟἾΓΥ 5. in Act. 
vili. 18. De solis apostolis le gitur, quorum vi- 
cem tenent episcopi, quod per manus impusiti- 
onem Spiritum 5. dabant.—P. Eugenius IV. in 
Instit. Arm. It is recorded of the apostles 
alone, in whose room the bishops succeed, that 
they gave the Holy Ghost by the laying on of 
hands. 


i Gal. i. 1. 
) Acts i. 21,22; 1Cor.ix.1; xv.8; Acts 
xxii. 14, 15. 


« 2 Cor. xii. 12; Rom. xv. 18. 


Sn ΤΕΨὋΕΣ 


A TREATISE OF THE POPE’S SUPREMACY. 


to exercise his function every where: 
‘His charge was universal and indefi- 
nite; the whole world was his proyv- 
ince ;”* he was not affixed to any one 
place, nor could be excluded from any ; 
he was (as St. Cyril calleth him) an cecu- 
menical judge,” and “an instructor of 
all the subcelestial world.”’+ 

Apostles also did govern in an absolute 
manner, according to discretion, as being 
guided by infallible assistance, to the 
which they might upon occasion appeal, 
and affirm, Jt hath seemed good to the 
Holy Ghost and us.' Whence their 
writings have passed for inspired, and 
therefore canonical, or certain rules of 
faith and practice. 

It did belong to them to found churches, 
to constitute pastors, to settle orders, to 
correct offences, to perform all such acts 
of sovereign spiritual power, in virtue of 
the same divine assistance, according to 
the authority which the Lord had given 
them for edification ; as we see practised 
by St. Paul. 

In fine, the ‘* apostleship was” (as St. 
Chrysostom telleth us) ‘‘a_ business 
fraught with ten thousand good things; 
both greater than all privileges of grace, 
and comprehensive of them.’’t 

Now such an office, consisting of so 
many extraordinnary privileges and mi- 
raculous powers, which were requisite 
for the foundation of the church, and the 
diffusion of Christianity, against the 
manifold difficulties and disadvantages 
which it then needs must encounter, was 
not designed to continue by derivation ; 
for it containeth in it divers things, which 
apparently were not communicated, and 
which no man without gross imposture 
and hypocrisy could challenge to him- 
self. 

Neither did the apostles pretend to 
communicate it; they did indeed appoint 
standing pastors and teachers in each 
church; they did assume fellow-labour- 
ers or assistants in the work of preach- 
ing and governance: but they did not 


* Ἐπειδὴ ἔμελλον τῆς οἰκουμένης τὴν ἐπιτροπὴν 
érdéfacOac.—Chrys. in Joh. xxi. 

7 Ἰζριταὶ οἰκουμενικοὶ͵ καὶ τῆς ὑφ᾽ ἡλίῳ καθηγηταΐ, 
—Cyril. γλαφ. in Gen. vii. 

t Thy ἀποστολὴν, πρᾶγμα μυρίων ἀγαθῶν γέμον, 
τῶν χαρισμάτων ἁπάντων καὶ μεῖζον, καὶ περιεκτικόν. 
—Chrys. in Rom, i, Or. 1, tom. viii. p. 114, 

| Acts xv. 28. 


A TREATISE OF THE POPE’S SUPREMACY. 


constitute apostles, equal to themselves in 
authority, privileges, or gifts; for, ‘“* Who 
knoweth not” (saith St. Austin) ‘ that 
principate of apostleship to be preferred 
before any episcopacy ?”* and “the 
bishops” (saith Bellarmine?) ‘ have no 
part of the true apostolical authority δ᾽} 

Wherefore St. Peter, who had no other 
office mentioned in scripture, or known 
to antiquity, beside that of an apostle, 
could not have properly and adequately 
any successor to his office; but it natu- 
rally did expire with his person, as did 
that of the other apostles. 

5. Accordingly, whereas the other 
apostles, as such, had no successors, the 
apostolical office not being propagated, 
the primacy of St» Peter (whatever it 
were, whether of order or jurisdiction, 
in regard to his brethren) did cease with 
him; for when there were no apostles 
extant, there could be “ no head or prince 
of the apostles” in any sense. 

6. If some privileges of St. Peter were 
derived to popes, why were not all ? 
why was not Pope Alexander VI. as holy 
as St. Peter? why was not Pope Honori- 
us as sound in his private judgment ? why 
is not every pope inspired? why is not 
every papal epistle to be reputed canoni- 
cal? why are not all popes endowed 
with power of doing miracles ? why doth 
not the pope by a sermon convert ihou- 
sands? (why indeed do popes never 


. preach ὃ) why doth not he cure men by 


his shadow? (he is, say they, himself 
his shadow:) what ground is there of 
distinguishing the privileges, so that he 
shall have some, not others? where is 
the ground to be found ? 

7. If it be objected, that the Fathers 
commonly do call bishops successors of 
the apostles; to assoi! that objection we 


_ May consider, that whereas the apostoli- 


_ ehurch.—E ph. iv. 11; 


cal office virtually did contain the func- 
tions of teaching and ruling God’s peo- 
ple ; the which, for preservation of Chris- 
tian doctrine and edification of the church, 


* Quis nescit illum apostolatus principatum 
cuilibet episcopatui preeferendum?—Aug. de 
Bapt. cont. Don. ii. 1. 

ii Episcopi nullam babent partem verm 
apostolic auctoritatis.— Bell. iv. 25, 

¢ The apostoles themselves do make the 
apostolate a distinct office from pastors and 
teachers, which are the standing offices in the 
1 Cor, xii. 28. 


ee 


117 


were requisite to be continued perpetu- 
ally in ordinary standing offices, these 
indeed were derived from the apostles, 
but not properly in way of succession, as 
by univocal propagation, but by ordina- 
tion, imparting all the power needful for 
such offices ; which therefore were exer- 
cised by persons during the apostles’ lives 
concurrently, or in subordination to them ; 
even asa dictator at Rome might create 
inferior magistrates, who derived from 
him, but not as his suecessors; for, as 
Bellarmine himself telleth us, ‘* there 
can be no proper succession, but in re- 
spect of one preceding ; but apostles and 
bishops were together in the church.’* 

The Fathers therefore so in a large 
sense call all bishops successors of the 
apostles; not meaning that any one of 
them did succeed into the whole apos- 
tolical office, but that each did receive 
his power from some one (immediately 
or mediately) whom some apostle did 
constitute bishop, vesting him with au- 
thority to feed the particular flock com- 
mitted to him in way of ordinary charge ; 
according to the sayings of that apostoli- 
cal person, Clemens Romanus: ‘“ The 
apostles preaching in regions and cities, 
did constitute their first converts, having 
approved them by the Spirit, for bishops 
and deacons of those who should after- 
ward believe,” and “having constituted 
the foresaid” (bishops and deacons), 
“they withal gave them further charge, 
that if they should die, other approved 
men successively should receive their of- 
fice :" + thus did the bishops supply tne 
room of the apostles, “each in guiding 
his particular charge,”{ all of them to- 
gether, by mutual aid, conspiring to gov- 
ern the whole body of the church. 

8. In which regard it may be said, 
that not one single bishop, but all bishops 
together through the whole church, do 


* Non succeditur proprie nisi praecedenti, at 
simul fuerunt in ecclesia apostoli et episeopi 
—. Bell.de Pont. R. iv. 25. 

Kara χώρας καὶ πόλεις κηρύσσοντες καθίστανον 
τὰς ἀπαρχὰς αὐτῶν, δοκιμάσαντες τῷ πνεύματι, εἰς 
ἐπισκόπους καὶ διακόνους τῶν μελλόντων πιστεύειν.--- 
Clem. ad Corinth. i. p. δ4. Karéerneay τοὺς 
προειρημένους, καὶ μεταξὺ ἐπινομὴν ἐπιδεδώκασι, ὅπως 
ἐὰν κοιμηθῶσι, διαδέξωνται ἕτεροι δεδοκιμασμένοι ἄν- 
dpes τὴν λειτουργίαν αὐτῶν .--- bid, Ρ. 57. 

t Singulis pastoribus portio gregis adscripta 
est, quam regat unusquisque et gubernet—__, 
Cypr. Ep. 55. 


118 


succeed St. Peter, or any other apostle ; 
for that alt of them, in union together, 
have an universal sovereign authority, 
commensurate to an apostle, 

9. This is the notion which St. Cypri- 
an doth so much insist upon, affirming 
that the bishops do succeed St. Peter and 
the other apostles, ‘* by vicarious ordina- 
tions ;”’* that ‘“‘ the bishops are apostles;”’+ 
that there is but ‘* one chair by the Lord’s 
word built upon one Peter;i one undi- 
vided bishopric, diffused in the peaceful 
numerosity of may bishops, whereof each 
bishop doth hold his share ;|| one flock, 
whom the apostles by unanimous agree- 
ment did feed,” and “" which afterwards 
the bishops do feed ;” having “ a portion 
thereof allotted to each, which he should 
govern.” 

So the synod of Carthage, with St. 
Cyprian.4] 

So also St. Chrysostom saith, that ** the 
sheep of Christ were committed by him 
to Peter, and to those after him,’’** that 
is, in his meaning to all bishops. 

10. Such, and no other power, St. Pe- 
ter might devolve on any bishop ordained 
by him in any church which he did con- 
stitute or inspect ; as in that of Antioch, 
of Alexandria, of Babylon, of Rome. 

The like did the other apostles commu- 
nicate, who had the same power with St. 


* Preepositos, qui apostolis vicaria ordinati- 
one succedunt Ep. 69, 42, 75. 

+ Apostolos, id est, episcopos et przpositos 
Dominus elegit.— Ep. 65. 

$+ Cathedra una super Petram Domini voce 
fundata Ep. 40, et Ep. 73, et de Unit. 
Eccl. 

|| Episcopatus unus, episcoporuam multorum 
concordi numerositate diffusus.— Ep. 52. Epis- 
copatus unus, cujus a singulis in solidum pars 
tenetur.—De Unit. Eccl. 

§ Et pastores sunt omnes, sed grex unus 
ostenditur qui ab apostolis omnibus unanimi 
consensione pascatur—De Unit. Eccl. Nam 
etsi pastores multi sumus, unum tamen gre- 
gem pascimus, et oves universas, &c.— Ep. 67. 
For though we are many pastors, yet we feed 
one flock, and all the sheep, &c. 

4“ Manifesta est sententia Domini nostri Jesu 
Christi apostolos suos mittentis, et ipsis solis 
potestatem a patre sibi datam permittentis qui- 
bus nos successimus, eadem potestate ecclesi- 
am Domini gubernantes. The mind and 
meaning of our Lord Jesus Christ is manifest 
in sending his apostles, and allowing the power 
given him of the Father to them alone, whose 
successors we are, governing the church of 
God by the same power. 

** Ta πρόθατα ἃ τῷ Πέτρῳ καὶ τοῖς pea’ ἐκεῖ- 
vov ἐνεχείρισε.--- (ὮΤΥ5. de Sacerd. 1. 


A TREATISE OF THE POPE’S SUPREMACY. 


Peter in founding and settling churches ;™ 


whose successors of this kind were equal 
to those of the same kind, whom St. Pe- 
ter did constitute ; enjoying in their seve- 
ral precincts an equal part of the apos- 
tolical power, as St. Cyprian often doth 
assert. by 

11. It is in consequence observable, 
that in those churches, whereof the apos- 
tles themselyes were never accounted 
bishops, yet the bishops are called suc- 
cessors of the .aposties; which cannot 


otherwise be understood, than according 


to the sense which we have proposed ; 
that is, because they succeeded those who 
were constituted by the apostles; ac- 
cording to those sayings of Irenzeus and 
Tertullian, ‘* We can number those who 
were instituted bishops by the apostles 
and their successors ;”* and, “ΑἸ the 
churches do shew those, whom, being by 
the apostles constituted in the episcopal 
office, they have as continuers of the 
apostolical seed.”’+ . 

So, although St. Peter was never reck- 
oned bishop of Alexandria, yet because 
itis reported that he placed St. Mark 
there, the bishop of Alexandria is said to 
succeed the apostles. 


And because St. John did abide at Ephe- © 


sus, inspecting that church, and ‘ appoint- 
ing bishops there,” the bishops of that 
see did ‘* refer their origin to him.”’|| 

So many bishops did claim from St. 
Paul. 

So St. Cyprian and Firmillian do as- 
sert themselves ‘successors of the apos- 


1165, ὃ who yet perhaps never were αἱ 


Carthage or Cesarea. 


* Habemus annumerare eos, qui ab aposto- 


lis instituti sunt episcopi, et successores eorum 
usque ad nos Tren. iii. 3 
+ Proinde utique et cxters exhibent, quos 


ab apostolis in episcopatum constitutos apostoli-= — 


ci seminis traduces habent. Tert. de Prescr. 32. 
t Τέταρτος ἀπὸ τῶν ἀποστόλων τὴν τῶν. αὐτόθι 
λειτουργίαν κληροῦται Πρῖμος.---Ἐ 8. Hist. iv. 1. 
Primus is the fourth from the apostles who was 
the bishop of that place, or obtained the minis- 
try there. 
|| “Ὅπου μὲν ἐπισκόπους καταστήσων, ὅπου δὲ ὅλας 
ἐκκλησίας ἁομόσων, ὅτε —Clem. Alex. apud Eus, 
iii. 23. Ordo episcoporum ad originem recen= 
sus in Joannem stabit autorem:— ert. in Mare. 
iv. 5; Tert. de Pres. xxxii. : 
§ Unitatem a Domino et per apostoles nobis 
successoribus. traditam.—Cypr. Ep. 42. Ad- 
versarii nostri qui apostolis successimus.— 
Firmil. In Cypr. Ep. 75. 
™ Hier. ad Evagr. 


»“ 
t 


A TREATISE OF THE POPE’S SUPREMACY. 


So the church of Constantinople is of- 
ten, in the Acts of the Sixth General 
Council, called “this great apostolic 
church,” being such churches as_ those 
of whom Tertullian saith, that ‘ although 
they do not produce any of the apostles 
or apostolical men for their author, yet 
conspiring in the same faith, are no less, 
for the consanguinity of doctrine, reput- 
ed apostolical.””* 

Yea, hence St. Jerome doth assert a 
parity of merit and dignity sacerdotal to 
all bishops ; because, saith he, “all of 
them are successors to the apostles,’ 
having all alike power by their ordina- 
tion conferred on them. 7 

12. Whereas our adversaries do pre-. 
tend that indeed the other apostles had an 
extraordinary charge as legates of Christ,° 
which had no succession, but was extinct 
in their persons ; but that St. Peter had a 
peculiar charge, as ordinary pastor of the 
whole church, which surviveth : 

To this it is enough to rejoin, that it is 
a mere figment, devised for a shift, and 
affirmed precariously : having no ground 
either in holy scripture or in ancient tra- 
dition ; there being no such distinction 
in the sacred or ecclesiastical’ writings ; 
no mention occuring there of any office 
which he did assume, or which was at- 
tributed to him, distinct from that extra- 
ordinary one of an apostle ; and all the 
pastoral charge imaginable being ascrib- 
ed by the ancients to all the apostles in 
regard to the whole church, as hath been 
sufficiently declared. . 

13. In fine, if any such conveyance of 
power (of powerso great, so momentous, 
so mightily concerning the perpetual state 
of the church, and of each person there- 
in) had been made, it had been (for gene- 
ral direction and satisfaction, for voiding 
all doubt and debate about it, for stifling 
these pretended heresies and schisms) 
very requisite that it should have been 
expressed in some authentic record, that 
a particular law should have been extant 
concerning it, that all posterity should be 


* ab illis ecclesiis, que licet nullum ex 
apostolis, vel apostolieis auctorem suum profe- 
rant, ut multo posteriores, que denique quoti- 
die instituuntur, tamen in eadem fide conspi- 
rantes, non minus apostolice deputantur, pro 
consanguinitate doctrine .— Tert. de Prescr. 32. 

" Hier. ad Evagr. * Bell. iv. 25, &c, 


119 


warned to yield the submission grounded — 
thereon. 

Indeed a matter of so great conse- 
quence to the being and welfare of the 
church could scarce have scaped from 
being clearly mentioned somewhere or 
other in scripture, wherein so much is 
spoken touching ecclesiastical discipline ; 
it could scarce have avoided the pen of 
the first Fathers (Clemens, Ignatius, the 
Apostolical Canons and Constitutions, 
Tertullian, &c.), who also so much treat 
concerning the function and authority of 
Christian governors. 

Nothing can be more strange, than 
that in the Statute-book of the New Je- 
rusalem, and in all the original monu- 
ments concerning it, there should be 
such a dead silence concerning the suc- 
cession of its chief magistrate. 

Wherefore, no such thing appearing, 
we may reasonably conclude no such 
thing to have been, and that our adver- 
saries’ assertion of it is wholly arbitrary, 
imaginary, and groundless. 

14. I might add, as a very convincing 
argument, that if such a succession had 
been designed, and known in old times, 
it is morally impossible that none of the 
Fathers (Origen, Chrysostom, Augus- 
tine, Cyril, Jerome, Theodoret, &c.), in 
their exposition of the places alleged by 
the Romanists for the primacy of St. 
Peter, should declare that primacy to 
have been derived and settled on St. 
Peter’s successor: a point of that mo- 
ment, if they had been aware of it, they 
could not but have touched, as a most 
useful application, and direction for duty. 


SUPPOSITION III. 


They affirm, “That St. Peter was Bishop of 
Rome.” 


ConcEerNING which assertion we say, 
that it may with great reason be denied, 
and thatit cannot anywise be assured ; 
as will appear by the following consider- 
ations. 

1. St. Peter’s being bishop of Rome 
would confound the offices which God 
made distinct ; for God did appoint first 
apostles, then prophe/s, then pastors and 
teachers ;*” wherefore St. Peter, after he 
was an apostle, could not well become a 


Ρ 1 Cor. xii. 28; Eph. iv. 11. 


120 


bishop ; it would be such an irregularity 
as if a bishop should be made a deacon. 

2. The offices of an apostle and of a 
bishop are not in their nature well con- 
sistent; for the apostleship is an extra- 
ordinary office, charged with instruc- 
tion and government of the whole world, 
and calling for an answerable care (‘* the 
apostles being rulers,”’ as St. Chrysostom 
saith, ““ ordained by God; rulers not 
taking several nations and cities, but all 
of them in common intrusted with the 
whole world;)* but episcopacy is an 
ordinary standing charge, affixed to one 
place, and requiring a special attendance 
there ; bishops being pastors, who, as 
St. Chrysostom saith, “‘do sit, and are 
employed in one place.”’+ Now he that 
hath such a general care can hardly 
discharge such a particular office ; and 
he that ts fixed to so particular attendance 
can hardly look well after so general a 
charge: either of those offices alone 
would suffice to take up a whole man, 
as those tell us who have considered the 
burden incumbent on the meanest of 
them ; the which we may see described 
in St. Chrysostom’s discourses concern- 
ing the priesthood. 

Baronius saith of St. Peter, that it was 
his office not to stay in one place, but, as 
much as it was possible for one man, to 
travel over the whole world, and to bring 
those who did not yet believe to the faith, 
but thoroughly to establish believers :”{ 
if so, how could he be bishop of Rome, 
which was an office inconsistent with 
such vagrancy ? 

3. It would not have beseemed St. 
Peter, the prime apostle, to assume the 
charge of a particular bishop ; it had 
been a degradation of himself, and a 
disparagement to the apostolical majesty, 
for him to take upon him the bishopric 
of Rome; as if the king should become 
mayor of London; as if the bishop of 
London should be vicar of Pancras. 


* "Αρχοντές εἰσιν ὑπὸ τοῦ Θεοῦ χειροτονηθέντες 
οἱ ἀπόστολοι" ἄρχοντες οὐκ ἔθνη καὶ πόλεις διαφόρους 
Aapbavovres ἀλλὰ πάντες κοινῇ τὴν οἰκουμένην ἐμπι- 
στευθέντες.---ΟἾΓΥ 5. tom. vill. p. L195. 

+ Οἱ καθήμενοι καὶ περὶ ἕνα τόπον ἡσχολημένοι.----- 
Chrys. in Eph. iv. 11. 

Non erat ejus officii in uno loco consistere, 
sed quantum homini licuisset universum pera- 
grare orbem, et nondum credentes ad fidem 
perducere, credentes vero in fide penitus stabil- 
ire.—Baron. ann. lviii. ὁ 51. 


A TREATISE OF THE POPE’S SUPREMACY. 


4. Wherefore it is not likely that St. 
Peter, being sensible of that superior 
charge belonging to him, which did ex- 
act a more extensive care, would vouch- 
safe to undertake an inferior charge. 

We cannot conceive that St. Peter did 
affect the name of a bishop, as now men 
do, allured by the baits of wealth and 
power, which then were none : if he did 
affect the title, why did he not in either 
of his Epistles (one of which, as they 
would persuade us, was written from 
Rome) inscribe himself bishop of Rome ? 

Especially considering that, being an 
apostle, he did not need any particular 
authority, that involving all power, and 


enabling him in any particular place to 


execute all kinds of ecclesiastical admin- 
istrations : there was no reason that an 
apostle (or universal bishop) should be- 
come a particular bishop. 

5. Also St. Peter’s general charge of 
converting and inspecting the Jews, dis- 
persed over the world (his apostleship, 
as St. Paul ecalleth it, of the circumcis- 
ion),* which required much travel, and 
his presence in divers places, doth not 
well agree to his assuming the episcopal 
office at Rome. 

Especially at that time, when they first 
make him to assume it; which was in 
the time of Claudius, who, as St. Luke 
and other histories do report,’ did banish 
all the Jews from Rome, as Tiberius also 
had done before him : he was too skil- 
ful a fisherman to cast his net there, 
where there were no fish. 

6. If we consider St. Peter’s life, we 
may well deem him uncapable of this 
office, which he could not conveniently 
discharge ; for it, as history doth repre- 
sent it, and may be collected from divers 
circumstances of it, was very unsettled ; 
he went much about the world, and 
therefore could seldom reside at Rome. 

Many have argued him to have never 
been at Rome; which opinion [ shall 
not avow, as bearinga more civil respect : 
to ancient testimonies and traditions; al- 
though many false and fabulous relations 
of that kind having crept into history 
and common vogue, many doubtful re- 
ports having passed concerning him," 


* 'N\ rocrod} meptropis,—Gal. ii. 8. 

4 Acts xviii. 2; Sueton. in Claud. 25, in Tib. 
36. 

r Euseb. iii. 3. 


eS - 0 ,,.- τῳσπττ---...ὕ.---- ------- -- 
Eee 


A TREATISE OF THE POPE’S SUPREMACY. 


many notorious forgeries having been 
vented about his travels and acts (all 
that is reported of him out of scripture 
having a smack of the legend), would 
tempt a man to suspect any thing touch- 
ing him which is grounded only upon hu- 
man tradition ; so that the forger of his 
Epistle to St. James might well induce 
him saying, “If while [ do yet survive, 
men dare to feign such things of me, 
how much more will they dare to do so 
after my decease δ᾽ ἢ 

But at least the discourses of those 
men have evinced, that it is hard to as- 
sign the time when he was at Rome ; 
and that he could never long abide there ; 
for, 

The time which old tradition assign- 
eth of his going to Rome is rejected by 
divers learned men, even of the Roman 
party.* 

He was often in other places; some- 
times at Jerusalem, sometimes at. Anti- 
och, sometimes at Babylon, sometimes at 
Corinth, sometimes probably at each of 
those places unto which he directeth his 
catholic Epistles : among which Epi- 
phanius saith, that ‘* Peter did often visit 
Pontus and Bithynia.”’+ 

And that he seldom was at Rome, 
may well be collected from St. Paul’s 
writings ; for he writing at different 
times one Epistle to Rome, and divers 
Epistles from Rome (that to the Gala- 
tians, that to the Ephesians, that to the 
Philippians, that to the Colossians, and 
the second to Timothy), doth never 
mention him, sending any salutation to 
him, or from him. 

Particularly St. Peter was not there 
when St. Paul mentioning Tychicus, 
Onesimus, Aristarchus, Marcus, and Jus- 
tus, addeth, These alone my fellow- 
workers unto the Iingdom of God, who 
have been a comfort unto me." 

He was not there when St. Paul said, 


* El δὲ ἐμοῦ ἔτι περίοντος τοιαῦτα τολμῶσιν κατα- 
ψεύδεσθαι, πόσει» γε μᾶλλον per’ ἐμὲ ποιεῖν of per’ ἐμὲ 
τολμήσουσι ;—Petr. ad Jacob. 

t sant: πολλάκις Πόντον καὶ Βιθυνίαν ἐπεσκί- 
Waro.—E piph. Her, 27. 

* Seal in Euseb, p. 189; Opuph. apad Bell. 
ii, 6; Vales in Euseb. ii. 15, 

* Acts xi. 2; xv. 7; Gal.i. 18; 


| 


1,9, 11; 


|1Pet.v. 13; 1 Cor.i. 12; Euseb. ii.25; 2 
| Pet. iii. 2; 1 Pet. it. 

* Col, iv. 11. 

Vou. Il. 16 


| 


ῬΡΗΝ 


LS ΄΄56Π . ΄ο΄ο΄΄Π5565ὅ-“Π΄“-ρ΄ρ΄Πὖ.-.............0ὖϑ-..ϑνϑ...“.....-...........» 


121 


Ai my first defence no man stood with me, 
but ail men forsook me.’ 

He was not there immediately before 
St. Paul’s death (when the time of his 
departure was at hand,) when he telleth 
Timothy, that all the brethren did salute 
him, and naming divers of them, he 
omitteth Peter.” 

Which things being considered, it is 
not probable that St. Peter would assume 
the episcopal chair ef Rome, he being 
little capable to reside there, and for that 
other needful affairs would have forced 
him to leave so great a church destitute 
of their pastor. 

7. It was needless that he should be 
bishop, for that by virtue of his apostle- 
ship (involving all the power of inferior 
degrees) he might, whenever he should 
be at Rome, exercise episcopal functions 
and authority. What need a sovereign 
prince to be made a justice of peace ? 

8. Had he done so, he must have 
given a bad example of non-residence ;* 
a practice that would have been very ill 
relished in the primitive church, as we 
may see by several canons interdicting 
offences of kin to ἢ (it being, I think, 
then not so known as nominally to be 
censured), and culpable upon the same 
ground ; and by the savings of Fathers 
condemning practices approaching to it. 

Even later synods, in more corrupt 
times and in the declension of good order, 
yet did prohibit this practice.? 


* Oodas ἀναγνοὺς ris γραφὰς, ἡλίκον ἐστὶ δὴ 
ἔγκλημα καταλιμπάνειν ἐπίσκοπον τὴν ἐκκλησίαν, καὶ 
ἀμελεῖν τῶν τοῦ Θευῦ motuviwy.—Athan. Apol. 1. 
Having read the scriptures, you know how 
great an offence it is for a bishop to forsake his 
church, and to neglect ihe flocks of God. Opor- 
tei enim episcopos curis secularibus expeditos 
curam suorum agere populorum, nec ecclesiis 
suis abesse diutius.—P. Paschal. 11. Ep. 22. 
For bishops ought to be disentangled from sec- 
ular cares, and to take charge of their people, 
and not to be long absent from their churches. 

+ Preeipimus ne conductitiis ministris ecele- 
sim committantur, et unaqueeque ecclesia, cui 
facultas suppetit, proprium habeat sacerdotem. 
—Conc. Lat. 2, (sub. lunoc. Il.) can. 10. We 
enjoin that charches be not committed to hired 
ministers, but that every church, that is of abil- 
ity, have its proper priest. Cum igitur ecclesia 
vel ecclesiasticum ministerium committi debu- 
erit, talis ad hoc persona queeratur, que resi- 
dere in loco, etcuram ejus per seipsum valet 
exercere; quod si aliter fuerit actam, et qui 

* 2Tim iv. 16. νυ 2 Tim. iv. 6, 21. 

* Conc. Nic. can, 16; Conc. Ant. can. 3; 
Conc. Sard. can. 11, 12; Cone. Trul. can. 80. 


122 


Epiphanius, therefore, did well infer, 
that it was needful the apostles should 
constitute bishops resident at Rome: ‘** It 
was’’ (saith he) ‘ possible, that, the apos- 
tles Peter and Paul yet surviving, other 
bishops should be constituted ; because 
the apostles often did take journeys into 
other countries, for preaching Christ: but 
the city of Rome could not be without a 
bishop.””* 

9. If St. Peter were bishop of Rome, 
he thereby did offend against divers other 
good ecclesiastical rules, which either 
were in practice from the beginning, or 
at least the reason of them was always 
good, upon which the church did after- 
ward enact them; so that either he did 
ill in thwarting them, or the church had 
done it in establishing them, so as to con- 
demn his practice. 

10. It was against rule,” that any bish- 
op should desert one church, and trans- 
fer himself to another ; and indeed against 
reason, such a relation and endearment 
being contracted between a bishop and 
his church, which cannot well be dis- 
solved. 

But St. Peter is by ecclesiastical histo- 
rians reported (and by Romanists admit- 
ted) to have been bishop of Antioch for 
seven years together.? 

He therefore did ill to relinquish that 
church, “that most ancient and_ truly 
apostolic church of Antioch”’{ (as the 
Constantinopolitan Fathers called 11). 
and to place his See at Rome. 


receperit, quod contra canctos canones accepit, 
amittat.—Conc. Lat. 3, (sub Alexandro III.) 
cap, 13. Therefore when a church,or the ec- 
clesiastical ministry, be to be committed to any 
man, let such a person be found out for this 
purpose, who can reside upon the place, and 
discharge the cure by himself: but if it prove 
otherwise, then let him who has received lose 
that which he has taken contrary to the holy 
canons. 

* Ἰ]λὴν ἀλλὰ καὶ οὕτως ἠδύνατο ἔτι περιόντων τῶν 
ἀποστόλων, φημὶ δὲ τῶν περὶ Πέτρον καὶ Ἰ]αῦλον, ἐπι- 
σκόπους ἄλλους καθίστασθαι, διὰ τὸ τοὺς ἀποστόλους 
πολλάκις ἐπὶ τὰς ἄλλας πατρίδας τὴν πορείαν στέλλεσ- 
θαι, διὰ τὸ κήρυγμα τοῦ Χριστοῦ" μὴ δύνασθαι δὲ τὴν 
τῶν Ρωμαίων πόλιν ἄνευ ἐπισκόπου elvat.—Epiph. 
Heer. 27. 

+ Τοῦ μεγάλου Tlérpov θρόνον ἡ 'Ἀντιοχέων pe- 
γαλόπογις ἔχει.--- ΤΠ Θοάοῦ. Ep. 86. The great 
city of the Antiochians hath the throne of the 
great St. Peter. 

t Ti πρεσδυτάτην καὶ ὄντως ἀποστολικὴν ἐκκλη- 
otav.—Theod., v. 6. 

Y Apost. Can. 14. 


This practice was esteemed bad, and — 


of very mischievous consequence ; ear- 
nestly reproved, as heinously criminal, 
by great Fathers; severely condemned 
by divers synods. 

Particularly a transmigration from a 
lesser and poorer toa greater and more 
wealthy bishopric (which is the present 
case), was checked by them, as rankly 
savouring of selfish ambition or avarice. 

The synod of Alexandria (in Athana- 
sius), in its Epistle to all catholic bishops, 
doth say, that Eusebius, by passing from 
Berytus to Nicomedia, ‘ had annulled his 
episcopacy,” making it ‘an adultery,” 
worse than that which is committed by 
marriage upon divorce:* ‘ Eusebius” 
(say they) ‘did not consider the apos- 
tle’s admonition, Art thou bound to ὦ 
wife ὁ do not seek to be loosed: for if it 
be said of a woman, how much more of 
a church; of the same bishopric; to 
which one being tied, ought not to seek 
another, that he may not be found also 
an aduiterer, according to the holy scrip- 
ture?”+ Surely when they said this, 
they did forget what St. Peter was said 
to have done in that kind; as did also the 
Sardican Fathers in their synodical letter, 
extant in the same Apology of Athana- 
sius, condemning “ translations from les- 
ser cities unto greater dioceses.”’t 


The same practice is forbidden by the 


synods of Nice I., of Chalcedon, of An- 
tioch, of Sardica, of Arles I., &c.? 

In the synod under Mennas, it was laid 
to the charge of Anthimus, that having 
been bishop of Trabisond, he had * adul- 
terously snatched the see of Constantino- 
ple, against all. ecclesiastical laws and 
canons.”’|| 

Yea, great popes of Rome (little con- 


* A κυρώσας ad7qv.—Athanas. Apol. ii. p. 726. 


iii. 


A TREATISE OF THE POPE’S SUPREMACY. 


ἡ Οὐ συνορῶν τὸ παράγγελμα, δέδεσαι γυναικὶ, ph — 


ζήτει λύσιν' εἰ δὲ ἐπὶ γυναικὸς τὸ ῥητὸν, πόσῳ μᾶλλον 
ἐπὶ ἐκκλησίας ἐκ τῆς αὐτῆς ἐπισκυπῆς, ἡ ὃ συνδεθεὶς 
ἄλλην οὐκ ὀφείλει ζητεῖν, ἵνα μὴ καὶ μοιχὸς παρὰ ταῖς 
θείαις εὑρίσκεται yeapais.—Syn. Alex. apud A- 
than. ἢ. 727. 

t Tas μεταθέσεις ἀπὸ μικρῶν πόλεων εἰς μείζονας 
παροικίας.---ΤὈ]ά. Ρ. 700. 

| 
ἀρχιερατικὸν ὑφαρπάσαι θρόνον παρὰ πάντας τοὺς ἐκ- 
κλησιαστικοὺς θεσμοὺς καὶ xavévas—Conc. sub. 
Menn. p. 9. 


« Syn. Nic. can. 15; Syn. Chale. can. 5; | 


Syn. Ant. can. 21; Syn. Sard. can.1; Syn. 
Arel. can. 22; Grat. Caus. viii. qu. 1, cap. 4; 
P. Jul. 1. apud Athan. in Apol. ii. p. 744. 


ἠδυνήθη μοιχικῶς τὸν τῆσδε τῆς πόλεως | 


᾿ 


A TREATISE OF THE POPE’S SUPREMACY. 


sidering how peccant therein their pre- 
decessor Pope Peter was), Pope Julius 
and Pope Damasus, did greatly tax this 
practice ; whereof the latter, in his sy- 
nod at Rome, did excommunicate all 
those who should commit it.* 

In like manner Pope Leo L7 

These laws were so indispensable, that 
in respect to them Constantine M., who 
much loved and honoured Eusebius, (ac- 
knowledging him in the common judg- 
ment of the world deserving to be bishop 
of the whole church), did not like that he 
should accept the bishopric of Antioch, 
to which he was invited; and commend- 
ed his waving it, as an act not only “‘ con- 
sonant to the ecclesiastical canons,” but 
* acceptable to God, and agreeable to 
apostolical tradition :”* so little aware 
was the good emperor of St. Peter being 
translated from Antioch to Rome. 

In regard to the same law,. Gregory 
Nazianzeft (a person of so great. worth, 
and who had deserved so highly of the 
church at Constantinople) could not be 
permitted to retain his bishopric of that 
church, to which he had been called from 
that small one of Sasima. “* The synod,” 
(saith Sozomen), ‘‘ observing the ancient 
laws and the ecclesiastical rule, did re- 
ceive his bishopric from. him, being wil- 
lingly offered, nowise regarding the great 
merits of the person :᾽ 1 the which synod 


® Τοὺς δὲ ἀπὸ ἐκκλησιῶν eis ἑτέρας ἐκκλησίας με- 
τελθόντας ἄχρι τοσούτου ἀπὸ τῆς ἡμετέρας κοινωνίας 
ἀλλοτρίους ἔχομεν, ἄχρι ob πρὸς αὐτὰς ἐπανέλθωσι 
τὰς πόλεις, ἐν αἷς πρῶτον ἐχειροτονήθησαν.---- ΤΠ οί. 
v. 11. Those that pass (rom their own churches 
to other churches, we esteem so long excom- 
municate (or strangers from our communion), 
till such time as they return to the same cities 
where they were first ordained. 

+ Si quis episcopus, mediocritate civitatis 
sue despecta, administrationem loci celebrioris 
ambierit, et ad majorem se plebem quacunque 
occasione transtulerit, non solum a cathedra 
quidem pellatur ‘aliena, sed earebit et propria, 
é&e—P. Lev. 1. Ep. ixxxiv. cap. 4. If any 
bishop, despising the meanness of his city, 
seeks for the administration of a more eminent 
place, and upon any occasion whatsoever trans- 
fers himself to a greater People, he shall not 
only be driven out of another’s see, but also 
lose his own, &c. 

t "AN ὅμως ἡ σύνοδος καὶ τοὺς πατρίους νύμους, 
καὶ τὴν ἐκκλησιαστικὴν τάξιν φυλάττουσα, ὃ δέδωκε 
nap’ ἑκόντος ἀπείληφε, μηδὲν αἰδεσθεῖσα τῶν τοῦ ἀγ- 
δρὸς m\covexrnpdrwv.—Sozom. vii, 7. 

* Euseb. de Vit. Const, iii. 61. 


123 


surely would have excluded St. Peter 
from the bishopric of Rome: and it is 
observable that Pope Damascus did ap- 
prove and exhort those Fathers to that 
proceeding.* 

We may indeed observe that Pope Pe- 
lagius II. did excuse the translation of 
bishops by the example of St. Peter: 
“For who ever dareth to say,” argueth 
he, “‘that St. Peter, the prince of the 
apostles, did not act well, when he chang- 
ed his see from Antioch to Rome ?”+ 

But I think it more advisable to excuse 
St. Peter from. being author of a practice 
judged so irregular, by denying the mat- 
ter of fact laid to his charge. 

11. It was anciently deemed a very 
irregular thing, ‘‘ contrary” (saith St. 
Cyprian) ‘‘to the ecclesiastical disposi- 
tion, contrary to the evangelical law, 
contrary to the unity of catholic institu- 
tion ἢ ‘*asymbol” (saith another an- 
cient writer) ‘‘ of dissension, and disa- 
greeable to ecclesiastical law ;7’|| which 
therefore was condemned by the synod 
of Nice by Pope Cornelius, by Pope in- 
nocent I., and others, that two bishops 
preside together in one city.” 

This was condemned with good rea- 
son; for this on the church’s part would 
be a kind of spiritual polygamy; this 
would render a church a monster with 
two heads; this would destroy the end 
of episcopacy, which is unity and “ pre- 
vention of schisms.”§ 

But if St. Peter was bishop of Rome, 


* Yilud praterea commoneo dilectionem ves- 
tram, ne patiamini aliquem contra statuta ma- 
jorum nostrorum de civitate alia ad aliam 
transduci, et deserere plebem sibi commissam, 
é&c.—P, Damasi Epist: apud Holsten. p. 41, et 
Rh. Mare. ν. 21. Moreover this I advise you, 
that out of your charity you would not suffer 
any one, against the decrees of our ancestors, 
to be removed from one city to another, and to 
forsake the people committed to his charge, &e. 

ft Quis enim unquam audet dicere S. Petrum 
apostolorum principem non bene egisse, quan- 
do mutavit sedem de Antiochia in Romam ?— 
Pelag. Il. Ep. 1. 

¢ Contra ecclesiasticam dispositionem, con- 
tra evangelicam legem, contra institutionis 
eatholice unitatem Cypr. Ep. 44, (αἱ οἱ 
Ep. 46, 52, 55, 58.) 

| ᾿Ὸ διχονοίας σύμβολόν ἐστι καὶ ἐκκλησιαστικοῦ 
θεσμοῦ ἀλλότριον .---ἶοΖ. iv. 15. 

Inremedium schismatis.— Hier, 

» Syn. Nic. can. 8; Corn. ap. Eus. vi. 43; 
Cypr. Ep. 46; P. Innoc. ap. Sozom. viii. 26; 
Opt. I. Cathedra una. 


124 


this irregularity was committed: for the 
same authority upon which St. Peter’s 


episcopacy of Rome is built, doth also | 


reckon St. Paul bishop of the same; the 
same writers do make both founders and 
planters of the Roman church, and the 


same call both bishops of it: wherefore | 


if episcopacy be taken in a strict and 


A TREATISE OF THE POPE’S SUPREMACY. 


there is any appearance, nor any proba- 


bility : non constat. . 


SUPPOSITION IV. 


They aftirm, “ That St. Peter did continue 
bishop of Rome afier his translation, and 
was so al his decease.” 


proper sense, agreeable to this controver- | 


sy, that rule must needs be infringed | 


thereby. 

Irenzeus saith, “ that the Roman chureb 
was founded and constituted by the two 
most glorious apostles, Peter and Paul ;”* 
Dionysius of Corinth calleth tt * the plan- 
tation of Peter and Paul ;”+ Epiphanius 


saith, that ““ Peter and Paul were first at | 
Rome both apostles and bishops 1 50! 


Eusebius implieth, saying, that Pope 

Alexander ‘derived a succession in the 

fifth place from Peter and Paul.”’| 
Wherefore both of them were Roman 


bishops, or neither of them: in reason | 


and rule neither of them may _ be ealled 
so in a strict, and proper sense ; but in a 
larger and improper sense, both might be 
so styled. 

indeed, that St. Paul was in some ac- 
ception bishop of Rome (that is, had a 
supreme superintendence or inspection 
of it) is reasonable to afirin; because he 
did for a good time reside there, and dur- 
ing that residence could not but have 
the chief place, could be subject to no 


other: He, saith St. Luke) did abide 1wo | 


whole years in his own hired house, and 
received all that entered in unio him 
preaching the kingdom of God, and 
teaching those things which concern the 
Lord Jesus Christ with all confidence, no 
man forbidding him.* 

it may be inquired, if St. Peter was 
bishop of Rome, how he did become 
such ? Did our Lord appoint him such ? 
did the apostles all or any constitute him ὃ 
did the people elect him? did he put 
himself into it? Of none of these things 


od a gloriosissimis duobus apostolis Pe- 
tro et Paulo Rome fundata et constituta eccle- 
sia.—Tren. iii. 3. ill. I. 

+ Ti» ἀπὸ Πέτρου καὶ Παύλου φυτείαν 
onys. Corinth. apud Euseb. ii. 25. 

t ’Ev 'Popn γεγόνασι πρῶτοι ILérpos καὶ ]Παὖλος 
ἀπόστολοι αὐτοὶ καὶ éxtoxono.—Epiph. Heer. 27. 

\| Πέμπτην ἀπὸ [Lérpov καὶ Παύλου κατάγων δια- 
bo0xfv.—Euseb. iv. 1. 

* Acts xxvii, δῦ. 


. Di- 


Acatinst which assertions we may 
consider : 

1. Ecclesiastical writers do affirm, that 
St. Peter (either alone, or together with 
St. Panl) did constitute other bishops ; 
wherefore St. Peter was never bishop, or 
did not continue bishop there. 

Treneus saith, that ‘* the apostles, 
founding and rearing that church, deliver- 
ed the episcopal office into the hands of 
Linus ;°* if so, how did they retain it 
in ther own hands, or persons? could 
they give, and have ἢ 

Tertullian saith, that “ St.*Peter did 
ordain Clement.”’+ 

In the Apostolical Constitutions (a very 
ancient book, and setting forth the most 
ancient traditions of the church), the 
apostles ordering prayers to be made 
for all bishops, and naming the princi- 
pal, do reckon, not St. Peter, but Cle- 
ment: ‘¢ Let us pray for our bishop James, 


| 


for our bishop Clemens, for our bishop | 


Euodius,” &c. 

These reports are consistent, and rec- 
onciled by that which the Apostolical 
| Constitutions affirm, that ** Linus was 
first ordained bishop of the Roman church 
by Paul; but Clemens after the death of 
Linus by Peter in the second place.”t 

Others between Linus and Clemens do 
interpose Cletus, or Anacletus (some tak- 
ing these for one, others for two persons), 
which doth not alter the case.|| 


* Θεμελιώσαντες οὖν καὶ οἰκοδομήσαντες οἱ μακά- 
οίοι ἀπόστολοι τὴν ἐκκλησίαν, Aivo τῆς ἐπισκοπῆς 
| λειτουργίαν ἐυεχείρισαν. Tren. apud Euseb. v. 6. 

+ Romanorum ecclesize Clementem a Petro 
ordinatum edit.— Tert. de Prescr. 32. 


| Ex quibus electum magnum plebique probatum, 
| Hac cathedra, Petrus qua sederat ipse, locatum 
| Maxima Roma Linum primum considere jussit. 


Tert. in Mare. iii. 9. 
| £ Τῆς δὲ 'Ῥωμαίων ἐκκλησίας Aivos μὲν ὃ KAav- 
dias πρῶτος ὑπὸ Τ]αύλου, Ἰζλήμης δὲ μετὰ τὸν Λίνου 
θάνατον ὑπ᾽ ἐμοῦ ἸΠέτρου δεύτερος κε χειροτόνηται.---- 


Const. Ap. vil. 46. 


' ἢ Euseb. iii. 4,193; Aug. Ep. 165; Epiph. 


Her. 27; Opt. 2; Tertull. poem. in Mare. iil. 
9; Phot. Cod. 112, (p. 290.) N. Eusebius (iii. 


| 2.) saith, that Linas did sit bishop after the 


A TREATISE OF THE POPE’S SUPREMACY. 125 

Now hence we may infer, both that St. | Constantius would have procured Felix to 
Peter never was bishop ; and upon sup- sit bishop of Rome together with Pope 
position that he was, that he did not con- Liberius, at his return from banishment 
tinue so. For, (after his compliance with the Arians), 

2. If he had ever been bishop, he could the people of Rome would not admit it, 
not well lay down his office, or subrogate | exclaming, “" One God, one Christ, one 


another, either to preside with him, or to 
succeed him; according to the séetent | 
rules of discipline, and that which pass- | 
ed for right in the primitive church. 
This practice Pope Innocent I. con- 
demned as irregular, and never known 
before his time :“* We” (saith he in his 
Epistle to the clergy and people of Con- 
stantinople) “‘ never have known these 
things to have been adventured by our 
fathers, but rather to have been hinder- 
ed ; for that none hath power given him 
to ordain another in the place of one 
living* :” he did not (it seems) consider, 
that St. Peter had used such a power. 
Accordingly "the synod of Antioch (to 
secure the tradition and practice of the 
church, which began by some to be in- 


bishop ;” and whereas Felix soon after 
that died, the historian remarketh it as 
ἐς a special providence of God, that Pe- 
ter’s throne might not suffer infamy, be- 
ing governed under two prelates ;”* he 


‘never considered that St. Peter and St. 


Paul, St. Peter and Linus, had thus 
governed that same church. 

Upon this account St. Austin, being as- 
sumed by Valerius with him to be bishop 
of Hippo, did afterwards discern and ac- 
knowledge his error.t 

In fine, to obviate this practice, so 
many canons of councils (both general 
and particular) were made, which we 
before did mention. 

4. In sum, when St. Peter did ordain 
others (as story doth accord in affirming), 


fringed) did make this sanction, that “it | either he did retain the episcopacy, and 


should not be lawful for any bishop to ‘then (beside need, reason, and rule) there 
constitute another in his room to succeed | were concurrently divers bishops of 
him; although it were at the point of | Rome, at one time; or he did quite re- 


death.”’+ 

3. But supposing St. Peter were bishop 
once, yet, by constituting Linus or Cle- 
mens in his place, he ceased to be so, and 
divested himself of that place ; for it had 
been a great irregularity for him to con- 
tinue bishop together with another. 

That being, in St. Cyprian’s judgment, 
the ordination of Linus had been void and 
null; for, “ Seeing” (saith that holy mar- 
tyr) “there cannoi after the first be any 
second, whoever is after one, who ought 
to be sole bishop, he is not now second, 
but none.” 


Upon this ground, when the Emperor 


martyrdom of Si. Peter: bui this is not so prob- 
able, as that which the author of the Constitu- | 
tions doth aftirm, which reconcileth the disso- 
nancies Οἱ writers, 

* Oidi γὰρ πώποτε παρὰ τῶν πατέρων ταῦτα ttr- | 
ολμῆσθαι ἐγνώκαμεν" ἀλλὰ μᾶλλον κεκωλύσθαι. τῷ pn- 
devi εἰς τόπον ζῶντος χειροτονεῖν ἄλλον δεδόσθαι ἑξου- 
efav.—P. Inn |. apud Soz. viii. 96. 
᾿ t ᾿Επισκόπο μὴ ἐξεῖναι ἀνθ᾽ ἑαυτοῦ καθίστασθαι | 
Png πᾷ ἣν τῇ τελευτῇ rod βίων roy ydvn.—Syn. 

¢$ Cum post primum seeundus esse non pos- 
Sit; qUisquits post uatiM, qui solus esse debeat, 
non jam secundus ille, sed nullus est.— Cypr. 


Ep. 52. 


linquish, and finally divorce himself from 
the office, so that he did not die bishop of 
Rome, the which overturneth the main 
ground of the Romish pretence.i Or 
will they say that St. Peter, having laid 
aside the office for atime, did afterward 
before his death resume it? Then what 
became of Linus, of Cletus, of Cle- 
mens? were they dispossessed of their 
place, or deposed from their function ? 
would St. Peter ** succeed them in it ?” 


* Theod. Hist. it. 17.—Tatrn πὴ rod Θεοῦ δι- 
οἰκήσαντος. ὥστε τὸν Tlérpov θρόνον μὴ ἀδυξεῖν ὑπὸ 


| dio ἡγεμόσιν ἱθυνόμενον. 


+ Adhne in corpore posito beate memorize 
patre et episcopo meo sene Valerio episcopus 
ordinatus sum, et sedi cum illo; quod coneihe 
Niceno prohibituin fuisse nesciebam, nec ipse 
sciebat.—Avg. Ep. 110. While my father and 
bishop of blessed memory old Valerius, was 
yet living, T was ordained bishop, and held the 
see with him; which I knew not, nor did he 
know, to be forbidden by the couneil of Nice. 

Ἐ Ipse sublimavit sedem, in qua etiam qui- 
escere, et praesentem vilam finire dignatus est, 
— Greg. I. Ep. vi. 37; Innoc. 1. Ep. 21; P. 
Nic. 1. Ep. ix. p. 509; Grat, Caus. viii. q i. 
cap. 1. He advanced that wherein he 
vouchsafed both to set up his rest, and also to 
end this present life.—Bell. ii. 12, At vero.— 


see, 


126 


This in Bellarmine’s own judgment “ had 
been plainly intolerable.”’* 

5. To avoid all which difficulties in the 
case, and perplexities in story, it is rea- 
sonable to understand those of the an- 
cients who call Peter bishop of Rome, 
and Rome the place, the chair, the see of 
Peter, as meaning that he was bishop or 
superintendent of that church, in a large 
sense; because he did found the church 
by converting men to the Christian faith ; 
because he did erect the chair by ordain- 
ing the first bishops ; because he did, in 
virtue both of his apostolical office and 
his special parental relation to that church, 
maintain a particular inspection over it, 
when he was there: which notion is not 
new; for of old Ruffinus affirmeth that 
he had it, not from his own invention, 
but from tradition of others: ‘* Some” 
(saith he) “inquire how, seeing Linus 
and Cletus were bishops in the city of 
Rome before Clement, Clement himself, 
writing to James, could say, that the see 
was delivered to him by Peter: whereof 
this reason has been given us; viz. that 
Linus and Cletus were indeed bishops of 
Rome before Clement, but Peter being 
yet living; viz. that they might take the 
episcopal charge, but he fulfilled the of- 
fice of the apostleship.”’+ 

6. This notion may be confirmed by di- 
vers observations. 

It is observable, that the most ancient 
writers, living nearest the fountains of 
tradition, do not expressly style St. Peter 
bishop of Rome, but only say that he did 
found that church, instituting and ordain- 
ing bishops there : as the other apostles 
did in the churches which they settled ; 
so that the bishops there in a large sense 
did succeed him, as deriving their pow- 
er from his ordination, and supplying his 
room in the instruction and governance 


* Petrum apostolum successisse in episco- 
patu Antiocheno alicui ex discipulis, quod est, 
plene intolerandum,— Beil. ii. 6. 

+ Quidam enim requirunt quo modo, cum 
Linus et Cletus in urbe Roma ante Clementem 
hunc fuevint episcopi, ipse Clemens ad Jaco- 
bum scribens, sibi dicat a Petro docendi cathe- 
dram traditam ; cujus rei hance accepimus esse 


-Tationem, quod Linus et Cletus fuerund qui- 


dem ante Clementem episcopi in urbe Roma, 
sed superstite Petro; videlicet ut illi episcopa- 
tus curam gererent, ipse vero apostolatus 1m- 


A TREATISE OF THE POPE’S SUPREMACY. 
of that great church. Yea, their words, 


if we well mark them, do exclude the 
apostles from the episcopacy.* Which 
words the later writers (who did not fore- 
see the consequence, nor what an exor- 
bitant superstructure would be raised on 
that slender bottom, and who were will- 
ing to comply with the Roman: bishops, 
affecting by all means to reckon St. Pe- 
ter for their predecessor) did easily catch, 
and not well distinguishing, did call him 
bishop, and St. Paul also, so making two 
heads of one church. 

7. It is also observable, that in the re- 
cencions of the Roman bishops, some- 
times the apostles are reckoned in, some- 
times excluded. 

So Eusebius calleth Clemens “ the 
third bishop of Rome,”* yet before him 
he reckoneth Linus and Anacletus. 

And of Alexander he saith, that ‘* he 
deduced his succession in the fifth place 
from Peter and Paul,’’t that is, excluding 
the apostles. ᾿ 

And Hygnius is thus accounted some- 
time the eighth, sometime the ninth 
bishop of Rome.’ ι" 

The same difference in reckoning may 
be observed in other churches; for in- 
stance, although St. Peter is called no 
less bishop of Antioch than of Rome by 
the ancients, yet Eusebius saith, that 
ἐς Fuodius was first bishop of Antioch ;” 
and another “ bids the Antiocheans re- 
member Euodius, who was first intrust- 
ed with the presidency over them by the 
apostles.”’t 

Other instances may be seen in the 
notes of Cotelerius upon the Apostolical 
Constitutions, where he maketh this gene- 
ral observation : 

“ΤῸ isan usual custom with the apos- 
tles, according to their power, ordinary or 


* Fundantes igitur, et instruentes beati apos- 
ioli ecclesiam Lino episcopatum administrandz 
ecclesic tradiderunt.—Jren. iii. 3. The bless- 
ed apostles therefore founding and instructing 
the church, delivered the episcopal power of 
ordering and governing the church to Linus. 

+ Πέμπτην ἀπὸ Πέτρου καὶ Ἰ]αύλου κατάγων δια- 
δοχήν .--- Euseb. hat 

t ᾿Αντιοχέων ἐκκλησίας πρῶτος ἐπίσκοπος Kiéduos 
ἐχρημάτισε."--Ἐ 560. Chron. p. 7; Hist. iti. 22. 
Μνημονεύετε Εὐοδίου, ὃς πρῶτον ἐνεχειρίσθη ὑπὸ τῶν 
ἀποστόλων ὑμετέραν προστασίαν. Pscud. Ignat. ad 
Ant. Eusebius counteth Annianus the first 


pleret officium.— Ruffin. in Pref.ad Clem Re-| bishop of Alexandria, iii. 21. 


cogn. . 
4 Const. Apost. vii. 46; Iren. 111. 3; Tertull. 


* Euseb. iii. 4, 13, 15; Iren. iii. 3. 
f Tren. i. 28; iii. 3, 4; Euseb. iv. 10. 


, 
ἧς 


᾿ 


d 


A TREATISE OF THE POPE’S SUPREMACY. 


extraordinary, episcopal or apostolical, to 
prefix,’* &c.: but it was needless to 
suppose these two powers when one was 
sufficient, it virtually containing the other. 

This is an argument that the ancients 
were not assured in opinion that the apos- 
tles were bishops, or that they did not 
esteem them bishops in the same notion 
with others. 

8. It is observable, that divers churches 
did take denomination from the apostles, 
and were called “ apostolical thrones” or 
“ chairs,” not because the apostles them- 
selves did sit bishops there, but because 
they did exercise their apostleship in 
teaching, and “in constituting bishops 
there,” who, as Tertullian saith, ‘* did 
propagate the apostolical seed.”’t 

So was Ephesus esteemed,}|| because 
St. Paul did found it, and ordained Timo- 
thy there; and. because St. John did 
govern and appoint bishops there. 

So was Smyrna accounted, because 
Polycarpus “was settled there by the 
apostles, or by St. John.”’§ 

So Cyril, bishop of Jerusalem, ‘“ had 
a controversy about metropolitical rights 


* Celebris mos est apostolos pro potestate 
eorum ordinaria vel extraordinaria, episcopali 
vel apostolica indiculis antistitum prefigere, 
aut ex iis eximere —Cotel. Not. p. 299. 

¥ Apostolice Ecclesive.—Tert. de Preser. 32. 
*Amocrodxot Op6v01..—Soz i. 17; 2 Tim. i. 6. 

¢ In canonicis autem scripturis ecclesiarum 
catholicarum quamplurium auctoritatem se- 
quatur, inter quas sane ille sunt, que aposto- 
heas sedes habere, et epistolas accipere merue- 
rant.—Aug. de Doc. Ch.ii. 8. Let him follow 
the authority of those many catholic churehes 
in the canonical scriptures, among which sure- 
ly are those which had the honour to have 
apostolical sees, and to receive epistles from 
the apostles. Proinde utique et cetere exhi- 
bent quos ab apostolis in episcopatum constitu: 
tos apostolici seminis traduces habent.—Tér- 
tull. de Prascr. 32. 

|| Sed et quee est Ephesi ecclesia a Paulo 
quidem fundata, Johanne autem permanente 
apud eos usque ad Trajanitémpora, d&c.—lIren. 
iil. 3. And slso the church of Ephesus, which 
was founded by St. Paul, St. John continuing 
with them till the time of Trajan, &e. Ordo 
episcoporum ad originem recensus in Johan- 
nem stabit auctorem.— Tertull. in Mare. iv. δ. 
Τῆς δὲ 'Eptoov Τιμόθεος μὲν ὑπὸ Παύλου, 'Ιωάννης 
δὲ én’ ἐμοῦ ‘lwdvvov.—Apost. Const. vii. 46. 

_§ Ab apostolis in ea que est Smyrnis eccle- 
Sia constitutus episcopus,—Jren. iii, 3. Smyr- 
neorum ecclesia habens Polycarpum ab Jo« 
hanne conlocatum.—Tertull. de Preser. 32 ; 
Buseb. iii. 36. Tis κατὰ Σμύρναν ἐκκλησίας πρὸς 
τῶν αὐτοπτῶν, καὶ ὑπηρετῶν rod ζυρίου τὴν ἐπισκο- 
why ἐγκεχειρισμένος .--- Εἰ ἀ56Ὁ. iii. 36. 


127 


with Acacius, bishop of Czesarea, as pre- 
siding in an apostolical see.””* 


So Alexander was deemed, because 
St. Mark was supposed by the appoint- 
meni of St. Peter to sit there. 

So were Corinth, Thessalonica, Phil- 


lippi, called by Tertullian, because St. 
Paul did found them, and furnish them 


with pastors ; in which respect peculiarly 


the bishops of those places were called 
successors of the apostles.: 


So Constantinople did assume the title 


of an apostolical church,? probably be- 
‘cause, according to tradition, St. Andrew 


did found that church, although Pope Leo 
I. would not allow that appellation. 

Upon the same account might Rome 
at first be called an apostolical see; al- 
though afterward the Roman bishops did 
rather pretend to that denomination, upon 
account of St. Peter being bishop there: 
and the like may be said of Antioch.t 

9. It is observable, that the author of 
the Apostolical Constitutions, reciting the 
first bishop’s constituted in several 
churches, doth not reckon any of the apos- 
tles; particularly not Peter, or Paul, or 
John." 

10. Again, any apostle, wherever he 
did reside by virtue of his apostolical οἵ- 
fice, without any other designation or as- 
sumption of a more special power, was 
qualified to preside there, exercising a 
superintendency comprehensive of all 
episcopal functions ; so that it was need- 
less that he should take upon himself the 
character or style of a bishop. 

This (beside the tenor of ancient doc- 
trine) doth appear from the demeanour of 
St. John, who never was reckoned “ bish- 


* ἸΠερὶ μητροπολιτικῶν δικαίων διεφέρετο πρὸς 
᾿Ακάκιον τὸν Καισαρείας, ὡς ἀποστολικοῦ θρόνου 
hy otpevos. —Sozom, iv. 25. 

T ᾿Αποστολικοῦ τούτου θρόνου xaradpovets.—Syn. 
Chale. Act. x. p. 379, 284. Thou despisest 
this apostolical throne. 'E@’ ᾧ καὶ πρῶτον 
ἐπίστοπον τὸν θεῖον Στάχυν καταστῆσας, ἐν ἐκκλησιᾳ 
ἣν ἐκεῖσε πρῶτος οὗτος éxf~aro.—Niceph. ii. 39. 
Bevtaningh as having appointed holy Stachys 
the first bishop, in the church which he first 
settled there. Non dedignetur regiam civita- 
tem, quam apostolicam non potest facere se- 
dem ——. P. Leo. 1. Ep. 54. Let him not 
disdain the royal city, which he cannot make 
an apostolic see. 

¢ Memento quia apostolicam sedem regis 
—. Greg. M. Ep. iv. 37. Remember you 
rule an apostolic see. 

Tertull. de Praeser. 36. 
Const. Apost. vii. 46. 


128 


op of Ephesus ;” nor could be, without 
displacing Timothy, who by St. Paul was 
constituted bishop there, or succeeding in 
his room; yet he, abiding at Ephesus, 
did there discharge the office of a me- 
tropolitan ;*—* governing the churches, 
and in the adjacent churches here consti- 
tuting bishops, there forming whole 
churches, otherwhere allotting to the cler- 
gy persons designed by the Spirit.”+ 

Such functions might St. Peter execute 
in the parts of Rome or Antioch, without 
being a bishop; and as the bishops of 
Asia did, saith Tertullian, ‘ refer their 
original to St. John,” so might the bishops 
of ltaly, upon the like ground, “ refer 
their original to St. Peter.”’¢ 

It is observable, that whereas St. Peter 
is affirmed to have been bishop of Anti- 
och seven years before his access to 
Rome, that is, within the compass of St. 
Luke’s story, yet he passeth over a mat- 
ter of so great moment ;' as St. Jerome 
observeth.|| 

I cannot grant, that if St. Luke had 
thought Peter sovereign of the church, 
and his episcopacy of a place a matter of 
such consequence, he would have slipped 
it over, being so obvious a thing, and 
coming in the way of his story. 

He therefore, I conceive, was no bish- 
op of Antioch, although a bishop at An- 
tioch.§ 

11. If in objection to some of. these 
discourses it be alleged, that St. James, 
our Lord’s near kinsman, although he 


* And τοῦ ἁγίου Ttpoddov μέχρι νῦν κζ΄ ἐπίσκο- 
ποι ἐγένοντο᾽ πάντες ἐν ᾿Εφέσῳ χειροτονήθησαν .---- 
Syn. Chal. Act.11; 2 Tim.i.6. From holy 
Timothy till now there have been seven and 
twenty bishops, and all ordained at Ephesus. 
Johanne autem permanente apud eos, &c.— 
Tren. iii. 3. 

+ Τὰς αὐτόθι διεῖπεν ἐκκλησίας ὅπου μὲν ἐπι- 
σκόπους καταστήσων᾽ ὅπου δὲ ὅλας ἐκκλησίας ἁρμόσων"" 
ὕπου δὶ κλήρῳ Eva ye τινὰ κληρώσων τῶν ὑπὸ τοῦ 
Πνεύματος σημπινομένων.---- 56}, Hist. iii. 23. 

t Ordo episcoporum ad originem recensus | 
in Joannem stabit auctorem.— Tertull. in Marc. 
iv. 5. 

|| Denique primum episcopum Antiochene ec- | 


clesice Petrum fuisse accepimus, et Romam 
exinde translatum, quod Lucas penitus omisit. | 
—Hier.in Gal. 2. Wastly, we have received 
by tradition that Peter was the first bishop of 
Antioch, and from thence translated to Rome: 
which Luke has altogether omitted. 

§ It is the distinction of a pope. 
riz, et rex in Etruria. 

' An. Ch. 39, Baron.§ 8; Acts ix. 32; xi. 20. 


Rex Etru- 


a. 


A TREATISE OF THE POPE’S SUPREMACY. 


was an apostle, was made bishop of Jeru- 
salem; and that for the like reason St. 
Peter might assume the bishopric of 
Rome ; 

I answer: 

1. Itisnot certain that St. James the 
bishop of Jerusalem wasan apostle (mean- 
ing an apostle of the primary rank ;) for 
Eusebius (the greatest antiquary of the 
old times) doth reckon him “one of the 
seventy disciples.”* 

So doth the author of the Apostolical 
Constitutions in divers places suppose.t 

Hegesippus (that most ancient _histori- 
an) was of the same mind, who saith 
that * there were many of this name,” 
and that this ““ James did undertake the 
church with the apostles.” + 

Of the same opinion was Epiphanius,! 
who saith, that St. James was the son of 
Joseph by another wife. 

The whole Greek church doth sup- 
pose the same, keeping three distinct so- 
lemnities for him and the two apostles of 
the same name. 

Gregory Nyssen, St. Jerome, and di- 
vers other ancient writers, do concur 
herein, whom we may see alleged by 
Grotius, Dr. Hammond (who themselves 
did embrace the same opinion), Valesius, 
Blondel,* &c. 

Salmasius (after his confident manner) 
saith, ‘it is certain that he was not one 
of the twelve :”|| | may at least say, itis 
not certain that he was, and consequent- 
ly the objection is grounded onan uncer- 
tainty. 

2. Granting that St. James was one 
of the apostles (as some of the ancients 
seem to think,§ calling him an apostle ; 
and as divers modern divines conceive, 


* Ele δὲ καὶ οὗτος τῶν φερομένων τοῦ σωτῆρος 
μαθητῶν, ἀλλὰ μὴν καὶ ἀδελφῶν ἣν.---. ἢ 156}}. 1. 12. 

+ Apost. Const. vi. 12, 14; ii, 55; vii, 46, 
&e. Ἡμεῖς οἱ δώδεκα ἄμα τῷ ᾿Ιακώθῳ ωπον ΠΝ 
We the twelve apostles together with James. 

"ἡ Διαδέχεται δὲ τὴν ἐκκλησίαν μετὰ τῶν ἀποστό- 
λων ὃ ἀδελφὸς τοῦ Ἰζυρίου 'laxw6os.—Euseb. il. 28, 

|| Certum est non fuisse unum ex duodecim. 
—WSal. Mess. Ὁ. 20. 

§ Hierosolymitanam, quam primus aposto- 
lus Jacobus episcopatu suo rexit—Amg. Cont. 
Cresc. ii. 372. The church of Jerusalem, which 
James the apostle first governed by his episco- 
pal power. 

‘) Epiph. Her. 78. 

k Grot. in Jac. i. 1; Hamm. Dissert. Ignat. 
iv.3; Vales. in Euseb. i, 12; Blondel. in_ 
Epist. Clem. ad Jacob. 


grounding chiefly upon these words of 
St. Paul, But other of the apostles saw I 
none, save James the Lord’s brother,' and 
taking apostles there in the strictest 
sense), I answer: 
That the case was peculiar, and there 
) 
) 


doth appear a special reason, why one of 
| 
| 


the apostles should be designed to make 
aconstant residence at Jerusalem, and 
consequently to preside there like a bish- 
op. For Jerusalem was the metropolis, 
the fountain, the centre of the Christian 
religion, where it had birth, where was 
greatest matter and occasion of propa- 
gating the gospel, most people - disposed 
to embrace it resorting thither; where 
the church was very numerous, consist- 
ing, as St. Luke (or St. James in him) 
doth intimate, of divers myriads of be- 
lieving Jews ; whence it might seem ex- 
pedient, that a person of greatest au- 
thority should be fixed there for the con- 
firming and improving that church, to- 
gether with the propagation of religion 
among the people, which resorted thither ; 
the which might induce the apostles to 
settle St. James there, both for discharg- 
ing the office of an apostle, and the sup- 
plying the room of a bishop there. 

According to him, saith Eusebius, 
“The episcopal throne was committed 
by the apostles;”* or, ‘Our Lord” 
(saith Epiphanius) “ did intrust him with 
his own throne.”’+ 

But there was no need of fixing an 
apostle at other places ; nor doth it ap- 
pear that any was so fixed; especially 
St. Peter was uncapable of such an em- 
ployment, requiring settlement and con- 
stantattendance, who, beside his general 
apostleship, had a peculiar apustleship 
of the dispersed Jews committed to him; 
who therefore was much engaged in tray- 
el for propagation of the faith, and edi- 
fying his converts every where. 

3. The greater consent of the most 
ancient writers making St. James not to 
have been one of the twelve apostles, it 
is thence accountable, why (as we before 
noted) St. James was called by sdme an- 
cient writers “ the bishop of bishops, the 


* Ὧι πρὸς τῶν ἀποστόλων ὁ τῆς ἐπισκοπῆς ἐγκεχ- 
εἴριστο θρόνος ----Ἐ 56 Ὁ. ii. 23. 


Epph, Hor, 78 Ἰζύριος τὸν θρόνον atrot.— 
εἶ, 19, ™ Acts xxi. 20. 
Vor. ΤΠ 17 


I 


A TREATISE OF THE POPE’S SUPREMACY. 


/ 


129 


prince of bishops,’’ &c. because he was 
the first bishop of the “ first See,’’ the 
mother church; the apostles being ex- 
cluded from the comparison. 

Upon these considerations we have 
great reason to refuse the assertion or 
scandal cast on St. Peter, that he took on 
him to be bishop of Rome, in a strict 
sense, as it is understood in this contro- 
versy. 


SUPPOSITION V. 


A further assertion is this, superstructed by 
consequence on the former, “ That the bish- 
ops of Rome (according to God’s institution, 
and by original right derived thence) should 
have an universal supremacy and jurisdic- 
tion” (containing the privileges and preroga- 
tives formerly described) “over the Chris- 
tian church.” 


Tuis assertion to be very uncertain, 
yea, to be most false, I shall by divers 
considerations evince. 

1. If any of the former suppositions 
be uncertain or false, this assertion, stand- 
ing on those legs, must partake of those 
defects, and answerably be dubious or 
false. If either Peter was not monarch 
of the apostles, or if his privileges were 
not successive, or if he were not proper- 
ly bishop of Rome at his decease, then 
farewell the Romish claim; if any of 
those things be dubious, it doth totter; if 
any of them prove false, then down it 
falleth. 

But that each of them is false, hath, I 
conceive, been sufficiently declared ; that 
all of them are uncertain, hath at least 
been made evident. 

The structure therefore cannot be firm 
which relieth on such props. 

2. Even admitting all those supposi- 
tions, the inference from them is not as- 
suredly valid. For St. Peter might have 
an universal jurisdiction, he might derive 
it by succession, he might be bishop of 
Rome ; yet no such authority might hence 
accrue to the Roman bishop, his succes- 
sor in that see. 

For that universal jurisdiction might 
be derived into another channel, and the 
bishop of Rome might in other respects 
be successor to him, without being so in 
this. 

As for instance in the Roman empire, 


130 


before any rule of succession was estab- 
lished therein, the emperor was sovereign 
governor, and he might die consul of 
Rome, having assumed that place to him- 
self; yet when he died, the supreme au- 
thority did not lapse into the hands of the 
consul who succeeded him, but into the 
hands of the senate and people ; his con- 
sular authority only going to his succes- 
sorin that office. So might St. Peter’s 
universal power be transferred unto the 
ecclesiastical college of bishops and of 
the church; his episcopal inferior au- 
thority over the singular παροικία, or 
province of Rome, being transmitted to 
his followers in that chair. 

3. That in truth it was thus, and that 
all the authority of St. Peter, and of all 
other apostles, was devolved to the 
church, and to the representative body 
thereof, the Fathers did suppose ; affirm- 
ing the church to have received from our 
Lord a sovereign power. 

“This” (saith St. Cyprian) “is that 
one church, which holdeth and possess- 
eth all the power of its Spouse and 
Lord ; in this we preside ; for the hon- 
our and unity of this we fight”**——-saith 
he, in his Epistle to Jubianus, wherein 
he doth impugn the proceedings of Pope 
Stephanus ;" the which sentence St. Aus- 
tin appropriateth to himself, speaking it 
absolutely, without citing St. Cyprian. 
To this authority of the church St. Basil 
would have all that confess the faith of 
Christ to submit: “To which end we 
exceedingly need your assistance, that 
they who confess the apostolic faith 
would renounce the schisms which they 
have devised, and submit themselves 
henceforth to the authority of the 
church.” 

They (after the holy scripture, which 
saith, that each bishop hath a care of 
God's church, and is obliged to feed the 
church of God and is appointed to 
edify the body of Christ)* do suppose the 


* Hec est una que tenet et possidet omnem 
Sponsi sui et Domini potestatem, in hac presi- 
demus, pro honore ejus et unitate pugnamus 
Cypr. Ep. 73. 

ἡ Ἔφ᾽ ἅπερ καὶ μάλιστα τῆς rap’ ὑμῶν χρήζομεν 
βοηθείας, ὥστε τοὺς τὴν ἀποστολικὴν ὁμολογουντας 
πίστιν͵, ἅπερ ἐπένδησαν, σχίσμάτα διαλύσαντας, ὑπο- 
ταγῆναι ποῦ λοιποῦ τῇ αὐθεντίᾳ τῆς ἐκκλησίας .---- 8.5. 
Epist. 69. 

" Aug. de Bapt. cont. Don. iv. 1. 

41 Tim. iii. 5,15; Acts xx. 28; Eph. iv. 12. 


i 


A TREATISE OF THE POPE’S SUPREMACY. 


administration of ecclesiastical affairs 
concerning the public state of the church, 
the defence of the common faith, the 
maintenance of order, peace, and unity, 
jointly to belong unto the whole body of 
pastors ;* according to that of St. Cypri- 
an to Pope Stephanus himself, ‘ There- 
fore, most dear brother, the body of 
priests is copious, being joined together 
by the glue of mutual concord, and the 
bond of unity, that if any of our college 
should attempt to make heresy, and to 
tear or waste the flock of Christ, the rest 
may come to succour; and like useful 
and merciful shepherds may re-collect the 
sheep into the flock.”+ And again, 
“ Which thing it concerns us to look after 
and redress, most dear brother, who bear- 
ing in mind the divine clemency, and 
holding the scales of the church-govern- 
ment,’*i &e. 

So even the Roman clergy did ac- 
knowledge, ‘* For we ought all of us to 
watch for the body of the whole church, 
whose members are digested through 
several provinces. ’’|| 

*“‘ Like the Trinity, whose power is one 
and undivided, there is one priesthood 
among divers bishops.’’§ 

So in the Apostolical Constitutions, the 
apostles tell the bishops, that ‘an uni- 
versal episcopacy is entrusted to them.” 

So the council of Carthage with St. 
Cyprian ‘Clear and manifest is the 
mind and meaning of our Lord Jesus 
Christ, sending his apostles, and affording 


* Collegium sacerdotum.—Cypr. Ep. Ixvii. 
52. “Ὑπὲρ πάσης ἐπισκοπῆς τῆς ὑπὸ τὸν οὐρανόν .---- 
Apost. Const. vill. 10. 

+ {dcirco enim, frater charissime, copiosum 
corpus est sacerdotum, concordie mutue glu- 
tino atque unitatis vinculo copulatum, ut siquis 
ex collegio nostro hzresin facere, et gregem 
Christi lacerare et vastare tentaverit, subveni- 
ant ceteri, et quasi pastores utiles et miseri- 
cordes oves Domini in gregem colligant.—Cypr. 
Ep. 67. 

t Cui rei nostrum est consulere, et subvenire, 
frater charissime, qui divinam clementiam co- 
gitantes, et gubernande ecclesie libram tenen- 
tes, &c.—Ihid. 

| Omhes enim nos decet pro corpore totius 
ecclesia, cujus per varias quasque provincias 
membra digesta sunt, excubare.—Cler. Rom. 
apud Cypr. Ep. 30. 

ᾧ Ad Trinitatis instar, cujus una est atque in- 
dividua potestas, unum esse per diversos antis- 
tites sacerdotium.—P. Symmachus ad onium 
Arelat. 

4 Eis éxcornpty pov ὑμῶν, τῶν τὴν καθόλον ém- 
σκοπὴν wemtorevpévov.—Const. Apost. vi. 14. 


A TREATISE OF THE POPE’S SUPREMACY. 


to them alone the power given him of 
the Father; in whose room we succeeded 
governing the church of God with the 
same power.’’* 

“Christ our Lord and our God going 
to the Father, commended his spouse to 
us.”’7 

A very ancient instance of which ad- 
ministration is the proceeding against 
Paulus Samosatenus ; when “ the pastors 
of the churches, some from one place, 
some from another, did assemble together 
against him as a pest of Christ’s flock, 
all of them hastening to Antioch : ὦ 
where they deposed, exterminated, and 
deprived him of communion, warning 
the whole church to reject and disavow 
him. 

“ Seeing the pastoral charge is com- 
mon to us all, who bear the episcopal of- 
fice, although thou sittest in a higher and 
more eminent place.”’|| 

“Therefore for this cause the holy 
church is committed to you and to us, 
that we may labour for all, and not be 
slack in yielding help and assistance to 
αἰ}. ὁ 

Hence St. Chrysostom said of Eusta- 
thius his bishop: ‘ For he was well in- 
structed and taught by the grace of the 
Holy Spirit, that a president or bishop of 
a church ought not to take care of that 
church alone, wherewith he is intrusted 
by the Holy Ghost, but also of the whole 
church dispersed throughout the world.’ ἢ 


* Manifesta est sententia Domini nostri Jesu 
Christi apostolos suos mittentis, et ipsis solis 
otestatem a Petro sibidatam permittentis, qui- 
US NOS successimus, eadem petestate ecclesi- 
am Domini gubernantes.—Conc. Carth. apud 
Cypr. p. 405. 

Christus Dominus et Deus noster ad Pat- 
Tem proficiscens, sponsam suam nobis com- 
mendavit Ibid. p. 404. 

$ Οἱ λοιποὶ τῶν ἐκκλησιῶν ποιμένες ἄλλοι ἄλλοθεν 
ὡς ἐπὶ λυμεῶνα τῆς τοῦ Χριστου ποίμνης συνίεσαν, 6i 
πάντες ἐπὶ τὴν ᾿Αντιόχειαν onxcicavres.—Euseb. 
vii. 27. 

|| Cum communis sit omnibus nobis, qui 
fungimur episcopatus officio, quamvis ipse in 
eo pramineas celsiore fastigio, specula pasto- 
ralis ——. Aug. ad Bonif. contra duas Epist. 
Pelag. i. 1. 

§ Hujus ergo rei gratia vobis et nobis sancta 
commissa est ecclesia, ut pro omnibus labore- 
mus, et cunctis opem ferre non negligamus 

. PP. Joh. 1. Ep. 1, (ad Zachar.) apud Bin, 
tom. iii. p. 812. 

Ἵ Kat yap ἣν πεπαιδευμένος καλῶς mapa τῆς τοῦ 
πνεύματος χάριτος, ὅτι τῆς ἐκκλησίας προεστῶτα οὐκ 
ἐκείνης μόνης κήδεσθαι δεῖ τῆς παρὰ τοῦ πνεύματος 


131 


They consequently did repute schism, 
or ecclesiastical rebellion, to consist in 
(ἃ departure from the consent of the 
body of the priesthood,”’* as St. Cypri- 
an in divers places doth express it in his 
epistles to pope Stephen and others.’ 

They deem all bishops to partake of 
the apostolical authority, according to 
that of St. Basil to St. Ambrose: ‘* The 
Lord himself hath translated thee from 
the judges of the earth unto the prelacy 
of the apostles.”+ 

They took themselves all to be vicars 
of Christ, and judges in his stead; ac- 
cording to that of St. Cyprian: ‘ For 
heresies are sprung up, and schisms 
grown from no other ground nor root 
but this, because God’s priest was not 
obeyed, nor was there one priest or 
bishop for a time in the church, nor 
a judge thought on for a time to supply 
the room of Christ.”{ Where that by 
church is meant any particular church, 
and by priest a bishop of such church, 
any one not bewitched with prejudice by 
the tenor of St. Cyprian’s discourse will 
easily discern.|| 

They conceive that our Saviour did 
promise to St. Peter the keys in behalf 
of the church, and as representing it.? 

They suppose the combination of 
bishops in peaceable consent and mutual 
aid, to be the rock on which the church 
is built. 

They allege the authority granted to 
St. Peteras a ground of claim to the 
same in all bishops jointly, and in each 
bishop singly, according to his rata pars, 
or allotted proportion. 

‘* Which may easily be understood by 
the words of our Lord, when he says to 


ἐγχειρισθείσης αὐτῷ, ἀλλὰ καὶ πάσης κατὰ τὴν olxov- 
μίνην κειμένης.----Ο rys. tom. v. Or. 93. 

* A corpore nostri, et sacerdotii consensi- 
one discesserit Cypr. Ep. 67. Qui se 
ab ecclesie vinculo, atque a sacerdotum colle- 
gio separat.—Cypr. Ep. 52. 

Tt Αὐτός ce ὃ Κύριος ἀπὸ τῶν κριτῶν τῆς γῆς ἐπὶ 
τὴν προεδρίαν τῶν ἀποστόλών μετέθηκεν. ---- Basil. 
Ep. 56. 

6 Neque enim aliunde hereses oborte sunt, 
aut nata sunt schismata, quam inde quod sa- 
cerdoti Dei non obtemperetur, nec unus in ec- 
clesia ad tempus sacerdos, et ad tempus judex 
vice Christi cogitatur.—Cypr. Ep. 55. 

|| Episcopus personam habet Christi, et vi- 
carius Domini est.—Ambr. in 1 Cor, 11. The 
bishop sustains the person of Christ, and is the 
vicar of our Lord. 

P Cypr. Ep. 27. 


132 


biessed Peter, whose place the bishops 
supply, Whatsoever,”* &c. 

1 have the sword of Constantine in 
my hands, you of Peter,”? said our great 
King Edgar. 

They do therefore in this regard take 
themselves all to be successors of St. 
Peter, that his power is derived to them 
all, and that the whole episcopal order 
** is the chair by the Lord’s voice found- 
ed on St. Peter:” Thus St. Cyprian 
in divers places (before touched) dis- 
courseth ; and thus Firmilian from the 
keys granted to St. Peter inferreth, dis- 
puting against the Roman bishop: 
“Therefore” (saith he) ‘the power of 
remitting sins is given to the apostles, 
and to the churches, which they being 
sent from Christ did constitute, and to 
the bishops, which do succeed them by 
Vicarious ordination.”’t 

4. The bishops of any other churches 
founded by the apostles, in the Fathers’ 
style are successors of the apostles, in 
the same sense, and to the same intent, 
as the bishop of Rome is by them ac- 
counted successor of St. Peter ; the apos- 
tolical power, which in extent was uni- 
versal, being in some sense, in reference 
to them, not quite extinct, but transmit- 
ted by succession: yet the bishops of 
apostolical churches did never claim, nor 
allowedly exercise, apostolical jurisdic- 
tion beyond their own precincts; ac- 
cording to those words of St. Jerome, 
“Tell me, what doth Palestine belong to 
the bishop of Alexandria ?”’|| 

This sheweth the inconsequence of 
their discourse ; for in like manner the 
pope might be successor to St. Peter, 
and St. Peter’s universal power might be 
successive, vet the pope have no singu- 
lar claim thereto, beyond the bounds of 
his particular church. 

5. So again, for instance, St. James 


* Quod ex verbis Domini facile intelligi po- 
test, quibus B. Petro, cujus vicem episcopi ge- 
runt, ait, Quodeunque, &c. Capit. Caroli M. 
lib. v. cap. 163. 

+ Ego Constantini, vos Petri gladium habe- 
tis in manibus. 

t Potestas ergo remittendorum peccatorum 
apostolis data est, et ecclesiis quas illi a Christo 
missi constituerunt, et episcopis qui eis ordina- 
tione vicaria succedunt.—Firmil. apud Cypr. 
Ep. 75. 

|| Responde mihi, ad Alexandrinum episco- 
pum Palestina quid pertinet?—Hier. ad Pam- 
mach. Fp. \xi. 15, 


(tr sg Sessile sss sions sip 
. 


i 


A TREATISE OF THE POPE’S SUPREMACY. 


(whom the Roman church, in her litur-_ 
gies, doth avow for an apostle) was bish- 
op of Jerusalem more unquestionably 
than St. Peter was bishop of Rome ; Je- 
rusalem also was the root, and ‘“ the 
mother of all churches’”’* (as the Fathers 
of the second general synod, in their let- 
ter to Pope Damasus himself, and the 
occidental bishops did call it, forgetting 
the singular pretence of Rome to that 
title.) 

Yet the bishops of Jerusalem, succes- 
sors of St. James, did not thence claim | 
know not what kind of extensive juris- 
diction; yea, notwithstanding their suc- 
cession, they did not so much as obtain 
a metropolitical authority in Palestine, 
which did belong to Cesarea (having 
been assigned thereto in conformity to 
the civil government), and was by spe- 
cial provision ‘ reserved thereto” in the 
Synod of Nice ;+ whence St. Jerome 
did not stick to affirm, that the bishop of 
Jerusalem was: subject to the bishop of 
Ceesarea ;¢ for, speaking to John bishop 
of Jerusalem, who for compurgation of 
himself from errors imputed to him had 
appealed to Theophilus bishop of Alex- 
andria, he saith, ** Thou hadst rather 
cause molestation to ears possessed, than 
render honour to thy, metropolitan,’ || that 
is, to the bishop of Ceesarea. 

By which instance we may discern 
what little consideration sometimes was 
had of personal or topical succession to 
the apostles in determining the extent of 
jurisdiction : and why should the Roman 
bishop upon that score pretend more va- 
lidity than others ? 

6. St. Peter, probably ere that he 
came at Rome, did found divers other 
churches, whereof he was paramount 
bishop, or did retain a special superin- 
tendency over them ;" particularly ‘* An- 


* Τῆς μητρὸς ἁπασῶν τῶν ἐκκλησιῶν, τῆς ἐν ‘Tepo- 
codbpors.—Theodor. v. 9. Mater Christiani no- 
minis —Jmper. Just. ad P. Hormisd. apud Bin. 
tom. 1. p. 794. The mother of the Christian 
name. 

+ Th μητροπόλει σωζομένου τοῦ ο͵κείου ἀξιώματος. 
—Conc. Nic. Can. 7. ΝΣ 

t Ibi decernitur, ut Palestince metropolis Cz- 
sarea sit.— Hier. Ep. Ixi. 15. It is there de- 
creed, that Caesarea should be the metropolis of 
Palestine. 

|| Maluisti occupatis auribus molestias fa- 
cere, quam debitum metropolitano tuo hono- 
rem reddere.—Hier. ad Pammach. Ep. ᾿χὶ. 15. 

4“ Hier. ad Galat. 2; P. Pelag. Il. Ep. 1. 


-““ 


A TREATISE OF THE POPE’S SUPREMACY. 


tioch was anciently called his See,’’* and 
he is acknowledged to have sat there 
seven years before he was bishop of 
Rome. 

Why therefore may not the bishop of 
Antioch pretend to succeed Peter in his 
universal pastorship, as well as his youn- 
ger brother of Rome? why should Eu- 
odius, ordained by St. Peter at Antioch, 
yield to Clemens, afterward by him or- 
dained at Rome ? 

Antioch was the firstborn of Gentile 
churches, where the name of Christians 
was first heard : Antioch was (as the 
Constantinopolitan Fathers called it) ** the 
most ancient and truly apostolical 
church.”’+ 

Antioch, by virtue of St. Peter’s sit- 
ting there, or peculiar relation to it, was 
(according to their own conceits) the 
principal See.t 

Why therefore should St. Peter be so 
unkind to it,as not only to relinquish it, 
but to debase it; not only transferring 
his See from it, but divesting it of the 
privilege which it had got? 

Why should he prefer before it the 
city of Rome, the mystical Babylon, the 
mother of abominations of the earth, 
the throne of Satan’s empire, the place 
which did then most persecute the Chris- 
tian faith, and was drunk with the blood 
of the saints ?\\* 

7. The ground of this preference was, 
say they, St. Peter’s will: and they 
have reason to say so; for otherwise if 
St. Peter had died intestate, the elder 
son of Antioch would have had the best 
right to all his goods and dignities.¢ 


* —— ρρόνον τῆς ae μεγαλοπόλεων, τὸν 
= ἁγίου Ulérpov.—Syn. Chalced. Act. vii. p. 


t Tloec6urarn kai ὄντως ἁροστολικὴ ixxAnola.— 
Theod. v. 9. 

τ Ubi imperator, ibi Roma. 
peror is, there is Rome. 

|| Sie et Babylon apud Joannem nostrum 
Romane urbis figura est, proinde et magne et 
regno superba, et sanctorum debellatricis.— 
Tertull. adv. Jud cap.9.- So also Babylon in 
our St. John is a type of the city of Rome, and 
therefore of a great, royal, and proud city, and 
asubduer of the saints. , 

§ Potuisset Petrus nullam sedem particula- 
rem sibi unquam eligere, sicut fecit primis 
quinque annis lhid. Peter might have 
chosen to himself no particular city, as he did 
the first five years. 

® Acts xi, 26. 

* Rev. xvii. 5, 6. 


Where the em- 


* Bell. ii. 12. 


133 


But how doth that will appear? in 
what tables was it written ? in what reg- 
isters is itextant ? in whose presence did 
he nuncupate it? it is nowhere to be 
seen or heard of. 

Neither do they otherwise know of it, 
than by reasoning it out; and in effect 
they say only that it was fit he should 
will it: but they may be mistaken in 
their divinations; and perhaps, notwith- 
standing them, St. Peter might will as 
well to his former See of Antioch, as to 
his latter of Rome. 

8. Indeed Bellarmine sometimes posi- 
tively and briskly enough doth affirm, 
that ** God did command St. Peter to 
fix his see at Rome :’* but his proofs of 
it are so ridiculously fond and weak, that 
I grudge the trouble of reciting them; 
and he himself sufficiently confuteth 
them, by saying otherwhere, ‘ It is not 
unprobable, that our Lord gave an ex- 
press command, that Peter should so fix 
his See at Rome, that the bishop of Rome 
should absolutely succeed him.”’+ 

He saith it is not improbable ; if it be 
no more than so, it is uncertain ; it may 
be a mere conjecture or a dream. 

It is much more not unprobable, that if 
God had commanded it, there would have 
been some assurance of a command so 
very important. 

9. Antioch hath at least a fair plea for 
ashare in St. Peter’s prerogatives; for 
it did ever hold the repute of an apostoli- 
cal church, and upon that score some 
deference was paid to it: why so, if St. 
Peter did carry his see with all its pre- 
rogatives to another place? But if he 
carried with him only part of his prerog- 
ative, leaving some part behind at Anti- 
och, how much then, I pray, did he 
leave there ὃ why did he divide une- 
qually, or leave less than half? If per- 
chance he did leave half, the bishop of 
Antioch is equal to him of Rome. 

10, Other persons also may be found, 
who according to equal judgment might 
have a better title to the succession of 
Peter in his universal authority than the 
pope ; having a nearer relation to him 


* Jubente Domino, ii. |. Deus ipse jussit 
Rome figi apostolicam Petri sedem. iv 4, 

t Nonest improbabile Dominum etiam aper- 
te jussisse, ut sedem suam Petrus ita figeret 
Rome, ut Romanus episcopus absolute ei suc- 
cederet.— Bell. ii. 12, ᾧ Et quoniam. 


134 


than he (although his successor in one 
charge), or upon other equitable grounds. 

For instance, St. John, or any other 
apostle who did survive St. Peter: for if 
St. Peter was the father of Christians 
(which title yet our Saviour forbiddeth 
any one to assume), St. John might well 
claim to be his eldest son; and it had 
been a very hard case for him to have 
been postponed in the succession ; It had 
been a derogation to our Lord’s own 
choice, a neglect of his special affection, 
a disparagement of the apostolical office, 
for him to be subjected to any other; 
neither could any other pretend to the 
like gifis for management of that great 
charge. 

11. The bishop of Jerusalem might 
with much reason have put in his claim 
thereto, as being successor of our Lord 
himself, who unquestionably was the 
High Priest of our profession, and Arch- 
bishop of all our souls ; whose See was 
the mother of all churches; wherein 
St. Peter himself did at first reside, ex- 
ercising his vicarship: if our Lord, upon 
special accounts out of course, had put 
the sovereignty into St. Peter’s hands, yet 
after his decease it might be fit that it 
should return into its proper channel. 

This may seem to have been the judg- 
ment of the times, when the author of 
the Apostolical Constitutions did write, 
who reporteth the apostles to have ordered 
prayers to be made first for James, then 
for Clement, then for Euodius. 

12. Equity would rather have required, 
that one should by common consent and 
election of the whole church be placed in 
St. Peter’s room, than that the bishop of 
Rome, by election of a few persons there, 
should succeed into it. 

As the whole body of pastors was 
highly concerned in that succession, so it 
was reasonable that all of them should 
concur in designation of a person there- 
to; it is not reasonable to suppose that 
either God would institute, or St. Peter 
by will should devise a course of pro- 
ceeding in such a case so unequal and 
unsatisfactory. 

If therefore the church, considering 
this equity of the case, together with the 
expediency of affairs in relation to its 
good, should undertake to choose for it- 
self another monarch (the bishop of anoth- 
er See, who should seem fitter for the 


i 


A TREATISE OF THE POPE’S SUPREMACY. 


place), to succeed into the prerogatives of 
St. Peter, that person would have a 
fairer title to that office than the Pope; 
for such a person would have a real title, 
grounded on some reason of the case; 
whenas the Pope’s pretence doth only 
stand upon a positive institution, whereof 
he cannot exhibit any certificate. This 
was the mind of a great man among them- 
selves; who saith, *that “* if possibly the 
bishop of Triers should be chosen for 
head of the church. For the church has 
free power to provide itself a head.” 

Bellarmine himself confesseth, that “if 
St. Peter” (as he might have done if he 
had pleased) ““ should have chosen no par- 
ticular See, as he did not for the first five 
years, then after Peter’s death, neither 
the bishop of Rome nor of Antioch had 
succeeded, but he whom the church 
should have chosen for itself.”+ Now if 
the church upon that supposition would 
have had such a right, it is not probable 
that St. Peter ‘* by his fact’? would have 
deprived it thereof, or willingly done any 
thing in prejudice to it; there being ap- 
parently so much equity, that the church 
should have a stroke in designation of 
its pastor. 

In ancient times there was not any 
small church which. had not a suffrage 
in. the choice of its pastor; and was it 
fitting that all the church should have 
one imposed on it without its consent ?f 

If we consider the manner in ancient 
time of electing and constituting the Ro- 


* Quod si per posibile Trevirensis eligeretur 
pro capite e@lesia. Habet enim ecclesia po- 
testatem liberam sibi de capite providendi ——, 
Card. Cus. de Conc. Cath. ii. 13 ——. 

+ Nam potuisset Petrus nullam sedem par- 
ticularem sibi unquam eligere, sicut fecit pri- 
mis quinque annis, et tunc moriente Petro, non 
episcopus Romanus, neque Antiochenus suc- 
cessisset, sed is quem ecclesia sibi elegisset.— 
Bell. ii. 12. 

t Nulla ratio sinit, ut inter episcopos habe- 
antur, qui nec aclericis sunt electi, nec a ple- 
bibus expetiti, nec a comprovincialibus episco- 
piscum metropolitani judicio consecrati.—P. 
Leo I. Ep. 92. No reason will adinit, that they 
should be esteemed bishops, who are neither 
chosen by the clergy, nor desired by the people, 
nor consecrated by the bishops of the same 
province, with the consent of the metropolitan. 
Nullus invitis detur episcopus: cleri, plebis, et 
ordinis consensus requiratur,—P. Celest. 1. Ep. 


2. Grat. Dist. 61, cap. 13. Let there be no — 


bishop imposed on any against their wills: let 
the consent of the clergy and people, and his 
own order be required. 


, 


A TREATISE OF THE POPE’S SUPREMACY. 


135 


man bishop, we may thence discern not; And that the Roman elections in that 


only the improbability, but iniquity of 

this ce: how was he then chosen ὃ 
was it by a general synod of bishops, or 
_ by delegates from all parts of Christen- 
dom, whereby the common interest in 
him might appear, and whereby the 
world might be satisfied that one was 
elected fit for that high office ? No; he 
was chosen, as usually then other particu- 
lar bishops were, by the clergy and peo- 
ple of Rome; none of the world being 
conscious of the proceeding, or bearing 
any share therein. 

Now was it equal that such a power of 

imposing a sovereign on all the grave 
bishops, and on all the good people of 
_the Christian world, should be granted to 
one city ? 
_ Was it fitting that sucha charge, im- 
porting advancement above all pastors, 
/and being intrusted with the welfare ‘of 
_all souls in Christendom, should be the 
result of an election liable to so many 
| defects and corruptions ; which assuredly 
often, if not almost constantly, would be 
procured by ambition, bribery, or partial- 
ity ; would be managed by popular fac- 
tion and tumults ? 

It was observed generally of such elec- 
tions by Nazianzen, that “ prelacies were 
not got rather by virtue then by naughti- 
ness ; and that episcopal thrones did not 
rather belong to the more worthy, than 
᾿ἴο the more powerful.’’* 
| And declaring his mind or wish, that 
elections of bishops should * rest only or 

chiefly in the best men; not in the wealth- 

/iest and mightiest ; or in the impetuous- 
ness and unreasonableness of the people, 
"πὰ among them in those who are most 
κω bought and bribed ;” whereby he 
| 


| 


intimateth the common practice, and sub- 
joineth, “* But now I can hardly avoid 
fow-osiny that the popular (or civil) gover- 
jnanees are better ordered than ours, 
which are reputed to have divine grace 
| attending them.”’*+ 


* Οὐ γὰρ ἐξ ἀρετῆς, μᾶλλον, ἣ κακουργίας ἡ προε- 
| δρία, οὐδὲ τῶν ἀξιωώτέρων μᾶλλον, ἢ δυνατωτέρων of 
Op6voi.—Naz. Or. xx. p. 335. 

t ‘Eg’ ols ἔδει τὰς τοιαῦτας προδολὰς κεῖσθαι μό- 
vows, ἣ ὅτι μᾶλιστα ἀλλὰ μὴ τοῖς εὐπορωτάτοις τε 
| καὶ δυνατωτάτοις, ἢ pop? δήμου καὶ ἀλογία, καὶ τοῦ- 
| τῶν αὐτῶν μάλιστα τοῖς εὐωνοτάτοις" νῦν δὲ κινδυνεύω 
be πον ἀρχὰς εὐτακτωτέρας ὑπολαμδάνειν τῶν 
"ἡμετέρων. αἷς ἡ θεία χάρις ἐπιφημίζεται.--Οτορ. 
feeds pn ιν, 3 


| 
| 


| ii 


time were come into that course, we may 
see by the relation and reflections of an 
honest pagan historian concerning the 
election of Pope Damasus (contemporary 
of Gregory Nazianzen:) “" Damasus” 
(saith he) “‘ and Ursinus, above human 
measure burning with desire to snatch the 
episcopal See, did, with divided parties, 
most fiercely conflict :* in which con- 
flict, upon one day, in the very church, 
an hundred and thirty persons were 
slain ;" so did that great pope get into the 
chair: thus, as the historian reflecteth, 
‘** the wealth and pomp of the place nat- 
uarlly did provoke ambition”? by all 
means to seek it, and did cause fierce 
contentions to arise in the choice; whence 
commonly, wise and modest persons be- 
ing excluded from any capacity thereof, 
any ambitious and cunning man, who had 
the art or the luck to please the multitude, 
would by violence obtain it: which was 
a goodly way of constituting a sovereign 
to the church. 

Thus it went within three ages after 
our Lord; and afterwards, in the de- 
clensions of Christian simplicity and in- 
tegrity, matters were not like to be mend- 
ed, but did indeed rather grow worse ; as 
beside the reports and complaints of his- 
torians, how that commonly by ambi- 
tious prensations, by simoniacal corrup- 
tions, by political bandyings, by popular 
factions, by all kinds of sinister ways, 
men crept into the place, doth appear by 
those many dismal schisms, which gave 
the church many pretended heads, but 
not one certain one ; as also by the result 
of them, being the choice of persons 
very unworthy and horribly flagitious.t 


* Damasus et Ursinus supra hamanum mo- 
dam ad rapiendam episcopalem sedem arden- 
tes scissis studiis acerrime conflictabantur—. 
Am. Marcell. \ib. 27. 

+ Neque ego ab uno ostentationem rerum 
eonsiderans urbanaram, hujus rei cupidos, &e. 
—Id. Ibid. 

t Damasus 11. pontificatum per vim occupat, 
nullo cleri populique consensu ; adeoenim in- 
oleverat hic mos, ut jam cuique ambitioso lice- 
ret Petri sedem invadere.—Plat. (p. 314.) Da- 
masus IT. invades the popedom by force, with- 
ont any consent of the clergy and people; for 
so Was it now grown into custom, that any am- 
bitious man might invade Peter’s see. Eo 
enim tum pontificatus devenerat, ut qui plus 
largitione et ambitione, non dico sanctitate vite 

* Sozom. vi. 23. 


136 


If it be said that the election of a pope 
in old times was wont to be approved by 
the consent of all bishops in the world, 
according to the testimony of St. Cyprian, 
who saith of Cornelius, that “* he was 
known by the testimony of his fellow 
bishops, whose whole number through all 
the world did with peaceful unanimity 
consent : ἢ 

I answer, that this consent was not in 
the election, or antecedently to it; that 
it was only by letters or messages declar- 
ing the election, according to that of St. 
Cyprian ;7 that it was not anywise pecu- 


et doctrina valeret, is tantummodo dignitatis 
gradum bonis oppressis et rejectis obtineret : 
quem morem utinam aliquando non retinuis- 
sent nostra tempora.— Plat. in Silv. 3 For the 
business of the papacy was come to that pass, 
that whoever by bribery and ambition, I say 
not by holiness of life and learning, got the 
start of others, he alone obtained that degree 
of dignity, good men in the mean being de- 
pressed and rejected: which custom | would to 
God our times had not retained. Cum jam eo 
devenissent ecclesiastici, ut non coacti ut antea, 
sed sponte et largitionibus pontificium munus 
obirent. —Plat. in Steph. 6. Baron. ann. 112. § 
8. Whenas now ecclesiastical persons are 
come to that pass, that they execute the papal 
office, not being compelled unto it, as hereto- 
fore, but of their own accord, and by bribing 
for it. Videbat enim Imperator eo licentize 
factiosum quemque et potemtem, quamvis ig- 
nobilem devenisse, ut corruptis suffragiis tan- 
tam dignitatem consequeretur, &c.—Plat in 
Clem. ii. (p. 313.) For the emperor saw that 
every factious and powerful person, though 
base and ignoble, was grown to that height of 
licentiousness, that he obtained so great digni- 
ty by corruption and buying of suffrages. Om- 
ne papale negotium manus agunt: quem dabis 
mihi de tota maxima urbe, qui te in papam re- 
ceperit, pretio seu spe pretii non interveniente ? 
—Bern. de Consid. iv. 2. _The whole business 
of making a pope is managed by gifts: whom 
can you shew me, in all this great city, 
who took you into the papacy without being 
bribed and corrupted with reward, or at least 
with hope of it? 

ω co-episcoporum testimonio, quorum 
numerus universus per totum mundum con- 
cordi unanimitate consentit—. Cypr. Ep. 52. 
Cum Fabiani locus, id est cum locus Petri, et 
gradus cathedre sacerdotalis vacaret, quo oc- 
cupato de Dei voluntate atque omnium nos- 
trum consentione . Ibid. When Fabia- 
nus’s place, 7. 6. when the place of Peter, and 
the degree of the sacerdotal chair was vacant, 
which being obtained by the will of God and 
all our consents ——. 

+ Satis erat ut tu te episcopum factum literis 
nunciares, 4cc.—Cypr. Ep. 42. It was enough 
that you declared by letters that you were made 
bishop. 


A TREATISE OF THE POPE’S SUPREMACY. 


liar to the Roman bishop, but such as 
was yielded to all Catholic bishops, each 
of whom “ was to be approved” (as St. 
Cyprian saith) ‘ by the testimony and 
judgment of his colleagues;”* that it 
was in order only to the maintaining 
fraternal communion and_ correspon- 
dence, signifying that such a bishop was 
duly elected by his clergy and people, 
was rightly ordained by his neighbour 
bishops, did profess the Catholic faith, 
and was therefore qualified for com- 
munion with his brethren; such a con- 
sent to the election of any bishop of 
old was given (especially upon occasion, 
and when any question concerning the 
right of a hishop did intervene), where- 
of now inthe election of a pope no foot- 
step doth remain. 

We may also note, that the election of 
Cornelius being contested, he did more 
solemnly acquaint all the bishops of the 
world with his case, and so did obtain 
their approbation in a way more than or- 
dinary.* 

13. If God had designed this deriva- 
tion of universal sovereignty, it is prob- 
able that he would have prescribed some 


certain, standing, immutable way of 
election, and imparted the right to certain — 


persons, and not left it at such uncertain- 
ty tothe chances of time, so that the 
manner of election hath often changed, 
and the power of it tossed into divers) 
hands. 


‘‘And though in several times there 


have been observed several ways as to 
the election of the Roman pontiffs, ac- 
cording as the necessity and expediency) 
of the church required.”’+ 

Of old it was (as other elections) man- 
aged by nomination of the clergy, and. 
suffrage of the people. 

Afterward the emperors did assume to 
themselves the nomination or approba- 
tion of them. 

“For then nothing was done by the 
clergy in the choice of the pope, unless) 


* Episcopo semel facto, et collegarum ac 
plebis testimonio et judicio comprobato —. 
Cypr. Ep. 41. ( 

+ Et licet diversis temporibus diversi modi 


vati sunt, prout necessitas, et utilitas ecclesia@ 
exposcebat Conc. Bas, sess. Xxxvil. P. 
98. Vide Grat. Dist. 63. per tot. 

τ Euseb. 


| 


1 
super electione Romanorum pontificum obser- 
. 


A TREATISE OF THE POPE’S SUPREMACY. 


the emperor had approved his elec- 
| tion.”* i 

“But he, seeing the prince’s consent 
was required, sent messengers with let- 
_ ters, to entreat Mauritius that he would 
not suffer the election made by the cler- 
gy and people of Rome in that case to 
_ be valid.”’+ 

| “Leo ὙΠ]. being tired out with the in- 
| constancy of the Romans, transferred the 
_whole power and authority of choosing 
the pope from the clergy and people of 
| Rome to the emperor.” 

_ At some times the clergy had no hand 
In the election; but popes were intruded 
| by powerful men or women at their plea- 
| sure. || 

Afterwards the cardinals (that is, some 
of the chief Roman clergy) did appro- 
priate the election to themselves, by the 
_ decree of Pope Nicholas II. in his Lateran 
synod. 

Sometimes, out of course, general syn- 
ods did assume the choice to themselves ; 
as at Constance, Pisa, and Basil. 

14, From the premises, to conclude the 
pope’s title to St. Peter’s authority, it is 
requisite to show the power demised by 
him to be according to God’s institution 
and intent, immutable and indefectible; 
for power built upon the like, but far 
more certain principles, hath in course 
| of times, and by worldly changes, been 
quite lost, or conveyed into other chan- 
nels than those wherein it was first put; 
᾿ and that irrecoverably, so that it cannot 
| anywise be retrieved, or reduced into the 
| first order. 

For instance, Adam was by God con- 
| stituted universal sovereign of mankind ; 


* Nil eniin tam a clero in eljgendo pontifice 
actum erat, nisi ejus electionem imperator ap- 
| probasset.—Plat. in Pelag. 11. 

+ Is autem, cum principis consensus requi- 
| Teretur, nuncios cura literis miserat qui Mauri- 

lium obsecrarent, ne pateretur electionem cleri 
| et popali Romani ea in re valere.—Plat. in 
Greg. M. Vide Grat. Dist. 63 A 

¢ Conc, tom. vii. p. 182. Leo VIII. Roma- 
norum inconstantiam pertesus, auctoritatem 
omnem eligendi pontificis a clero, propuloque 
| Romano ad imperatorem transtulit.—Plat. in 
Leo VIII. (p. 291.) 

|| Nasquam cleri eligentis, vel postea con- 
sentientis aliqua mentio.—Baron. ann. 112, 5, 
| 8; ann. 131, 5.1. There was nowhere any 

mention of the clergy electing, or afterwards 
consenting. 

* Grat. Dist, xxii. cap. 1, Plat. in Nic. II. 

Vou. UI 18 


137 
and into that power his eldest son of right 
did succeed; and so it of right should 
have been continually propagated. 

Yet soon did that power fail, or was 
diverted into other courses; the world 
being cantonized into several dominions ; 
so that the heir at law among all the de- 
scendants of Adam cannot so easily be 
found, as a needle in a bottle of hay, he 
probably is a subject, and perhaps is a 
peasant. 

So might St. Peter be monarch of the 
church, and the pope might succeed him ; 
yet by revolutions of things, by several 
defaults and incapacities in himself, by 
divers obstructions incident, by forfeiture 
upon encroaching on other men’s rights, 
according to that maxim of a great pope, 
“He loseth his own, who coveteth more 
than his due,”* his power might be clip- 
ped, might be transplanted, might utterly 
decay and fail; to such fatalities other 
powers are subject; nor can that of the 
pope be exempt from them, as other- 
where we shall more largely declare. 

15. Indeed that God did intend his 
church should perpetually subsist united 
in any one political frame of govern- 
ment, isa principle which they do as- 
sume and build upon, but can nowise 
prove. Nor indeed is it true. For, 

If the unity of the church designed 
and instituted by God were only an unity 
of faith, of charity, of peace, of frater- 
nal communion and correspondence be- 
tween particular societies and pastors, 
then in vain it is to seek for the subject 
and seat of universal jurisdiction. Now 
that God did not intend any other unity, 
than such as those specified, we have 
good reason to judge, and shall, we hope, 
otherwhere sufficiently prove. 

16. We may consider, that really the 
sovereign power (such as itis pretended) 
hath often failed, there having been for 
long spaces of time no Roman bishops at 
all, upon several accounts; which is a 
sign that the church may subsist without 
it. 

As, 1. When Rome was desolated by 
the Goths, Vandals, and Lombards. 

2. In times when the Romans would 
not suffer popes to live with them.* 


* Propria perdit qui indebita concupiscit.— 
P. Leo I. Ep. 54. 
* Vide Bern. Ep. 242, 243 ; Bell. iv. 4, 


188 


3. In case of discontinuance from 
Rome, when the popes (so calling them- 
selves) did for above seventy years abide 
in France ; when they indeed, not being 
chosen by the Roman people, nor exer- 
cising pastoral care over them, were on- 
ly titular, not real bishops of Rome (they 
were popes of Avignon, not of Rome; 
and successors of God knows who, not 
of St. Peter;) no more than one contin- 
ually living in England can be bishop of 
Jerusalem. 

4. In times of many long schisms 
(twenty-two schisms), when either there 
was no true pope, or, which in effect was 
the same, no certain one.* . 

5. When popes were intruded by vio- 
lence, whom Baronius himself positive- 
ly affirmeth to have been no popes: 
how then could a succession of true 
popes be continued from them by the 
clergy, which they in virtue of their pa- 
pal authority did pretend to create ? 

6. When elections had a flaw in them, 
were uncanonical, and so null. 

7. When popes were simoniacally 
chosen ; who by their own rules and laws 
are no true popes; being heretics, here- 
siarchs.t 

The which was done for long courses 
of time very commonly, and in a man- 
ner constantly.{ 

8. When popes have been deposed (as 
some by the emperors, others by general 
councils ;) in which case, according to 
papal principles, the successors were ille- 
gal; for the pope being sovereign, he 


* Inopem me copia fecit. 

+ P. Greg. VIL. Ep. iii. 7; P. Jul. in Conc. 
Lat. sess. v. p. 57. Non solum hujusmodi 
electio vel assumptio eo ipso nulla existat 
écc.—Vide sup.s. 12. Such an election or as- 
sumption, let it not only be upon that account 
void and null. 

+ Vide queso quantum isti degeneraverint a 
majoribus suis; illi enim utpote viri sanctissi- 
mi dignitatem ultro oblatam contemnebant, 
orationi et doctrinze Christiane vacantes; hi 
vero largitione et ambitione pontificatum quee- 
rentes, et adepti, posthabito divino cultu, &e.— 
Plat. in Serg. 3 (p.279;) vide in Bened. 
IV. Ὁ. 277. See, I beseech you, how much 
they have degenerated from their ancestors ; 
for they as being very holy men did contemn 
that dignity when freely offered, giving them- 
selves wholly to prayer and the doctrine of 
Christ; but these by bribery and ambition seek 
and obtain the papacy. 

y Baron. ad an. 112, 5. 8. 


A TREATISE OF THE POPE’S SUPREMACY. 


could not be judged or deposed ; and his _ 
successor is an usurper. . 

9. When popes were heretical, that is — 
(say they) no popes. 

10. When atheists, sorcerers, 

Elections in some of these cases being 
null, and therefore the acts consequent to 
them invalid, there is probably a defail- 
ance of right continued to posterity.* 

And probably, therefore, there is now 
no true pope. 

For (upon violent intrusion, or simoni- 
acal choice, or any usurpation) the car- 
dinals, bishops, &c. which the pope cre- 
ateth, are not truly such; and conse- 
quently their votes not good in the choice 
of another pope ; and so successively. 

These considerations may suffice to 
declare the inconsequence of their dis- 
courses, even admiting their assertions, 
which yet are so false, or so apparently 
uncertain. 

I shall in the next place level some ar- 
guments directly against their main con- 
clusion itself. | 

!. My first argument against this pre- 
tence shall be, that it is destitute of any 
good warrant, either from divine or hu- 
man testimony; and so is groundless. 
As will appear by the following consider- 
ations. 

1. If God had designed the bishop of 
Rome to be for the perpetual course of 
times sovereign monarch of his church, 
it may reasonably be supposed that he 
would expressly have declared his mind 
in the case ;t it being a point of greatest 
importance of all that concern the ad- 
ministration of his kingdom in the world. 
Princes do not use to send their viceroys 
unfurnished with patents, clearly signify- 
ing their commission, that no man, out 
of ignorance or doubt concerning that 
point, excusably-may refuse compliance ; 


* Plat. in Joh. x (p. 275.)  Pontifices. ipsi 
a Petri vestigiis discesserant. The popes had 
swerved from the examples ef Peter. Posses- 
sor male fidei ullo tempore non prescribit.— 
Reg. Jur. 2, in Sexto. He that has no right to 
the thing he possesses, cannot prescribe or 
plead any length of time to make his posses- 
sion lawful. 

+ Nec vero simile sit, ut rem tam necessari- 
am ad ecclesiz unitatem continendam Christus 
Dominus apostolis suis non revelarit.—Melch. 
can. vi. 8. Neither is it likely that our Lord 
Christ would not have revealed to his apostles 
a thing so necessary for preserving the unity — 
of the church. 


2 tet! te 
Ἰὼ δὲ ~ 


A TREATISE OF THE POPE’S SUPREMACY. 


and in all equity promulgation is requisite 
to the establishment of any law, or ex- 
acting obedience. But in all the pan- 
dects of divine revelation, the bishop of 
Rome is not so much as once mentioned, 
either by name, or by character, or by 
probable intimation; they cannot hook 
him in otherwise, than by straining hard, 
and framing a long chain of conse- 
quences, each of which is too subtle for 
to constrain any man’s persuasion: they 
have indeed found the pope in the first 
chapter of Genesis; for (if we believe 
Pope Innocent III.) he is one of the “ two 
great luminaries” there ;* and he is as 
plainly there, as any where else in the 
Bible. 

Wherefore, if upon this account we 
should reject this pretence, we might do 
it justly; and for so doing we have the 
allowance of the ancient Fathers; for 
they did not hold any man obliged to 
admit any point of doctrine, or rule of 
manners, which is not in express words, 
or in terms equivalent, contained in holy 
scripture ; or which at least might not 
thence be deduced by clear and certain 
inference: this their manner of disput- 
ing with heretics and heterodox people 
doth shew; this appeareth by their way 
of defining and settling doctrines of 
faith ; this they often do avow in plain 
words applicable to our case : for, ‘ If” 
(saith St. Austin) “ about Christ, or about 
his church, or about any other thing, 
which concerneth our faith and life, I 
will not say we, who are nowise com- 
parable to him who said, Al/hough we ; 
but’even as he going on did add, Jf an 
angel from heaven should tell you, beside 
what you have received in the legal and 
evangelical scriptures, let him be anathe- 
για; in which words we have St. 


* Ad firmamentum igitur ceeli, hoc est uni- 
versalis ecclesim, fecit Deus duo magna lumi- 
naria, id est, duas instituit dignitates, que sunt 
pontificalis auctoritas, et regalis potestas; sed 
illa que preest diebus, id est, spiritualibus, 
major est; que vero carnalibus, minor, &c.— 
Innoc. 11]. in Decret.Greg. I. xxxiii.6. For the 
firmament therefore of heaven, i. ¢. of the uni- 
versal church, God made two great lights ; i. 6. 
he ordained two dignities or powers, which are 
the pontifical authority, and the regal power : 
but that which rules the days, i. e. spiritual 
matters, is the greater ; but that which governs 
carnal things is the lesser, &c. 

T Proinde sive de Christo, sive de ejus ec- 
clesia, sive de quacunque alia re, que pertinet 


δ. ὦ 


139 


Austin’s warrant, not only to refuse, but 
to detest this doctrine, which being no- 
where extant inlaw or gospel, is yet 
obtruded on us, as nearly relating both to 
Christ and his church, as greatly concern- 
ing both our faith and practice. 

2. To enforce this argument, we may 
consider that the evangelists do speak 
about the propagation, settlement, and 
continuance of our Lord’s kingdom ; that 
the apostles do often treat about the state 
of the church and its edification, order, 
peace, unity ; about the distinction of its 
officers and members; about the qualifi- 
cations, duties, graces, privileges of 
spiritual governors and guides; about 
prevention and remedy of heresies, 
schisms, disorders: upon any of which 
occasions how is it possible that the men- 
tion of such a spiritual monarch (who 
was to have a main influence on each of 
those particulars) should wholly escape 
them, if they had known such an one 
instituted by God. 

In the Levitical law, all things con- 
cerning the high priest, not only his de- 
signation, succession, consecration, duty, 
power, maintenance, privileges, but even 
his garments, marriage, mourning, &e. 
are punctually determined and described:* 
and is it not wonderful, that in the many 
descriptions of the new law, no mention 
should be made concerning any duty or 
privilege of its high priest, whereby he 
might be directed in the administration 
of his office, and know what observance 
to require ? 

3. Whereas also the scripture doth 
inculcate duties of all sorts, and doth 
not forget frequently to press duties of 
respect and obedience toward particular 
governors of the church, is it not strange, 
that it never should bestow one precept 
whereby we might be instructed and ad- 
monished to pay our duty to the univer- 
sal pastor; especially considering, that 
God, who directed the pens of the apos- 
tles, and who intended that their writings 
should continue for the perpetual instruc- 
tion of Christians, did foresee how re- 


ad fidem vitamque nostram, non dicam nos, 

nequaquam comparandi ei qui dixit, Licet st 

nos, sed Omnino quod sequutus adjecit, Si an- 

gelus de calo vobis annunciaverit, preterquam 

quod in scripturis legalibus ac evangelicis ac- 

cepistis, anathema sit.—Aug. Contr. Petil. iii.6 
* Exod. xxviii. 1,4; Levit. xxi. 


140 


quisite such a precept would be to secure 
that duty ἢ for if but one such precept 
did appear, it would do the business, and 
void all contestation about it. 

4. They who so carefully do exhort to 
honour and obey the temporal sovereign- 
ty, how come they so wholly to wave 
urging the no less needful obligations to 
obey the spiritual monarch? while they 
are so mindful of the emperor, why are 
they so neglectful of the pope; insomuch, 
that divers popes afterward, to ground 
and urge obedience to them, are fain to 
borrow those precepts which command 
obedience to princes, accommodating 
them by analogy and inference to them- 
selves ?* 

5. Particularly St. Peter, one would 
think, who doth so earnestly enjoin to 
obey the king as supreme, and to honour 
him,” should not have been unmindful 
of his successors ; or quite have forborne 
to warn Christians of the respect due to 
them: surely the popes afterward do 
not follow him in this reservedness ; for 
in their Decretal Epistles they urge no- 
thing so much as _ obedience to the apos- 
tolical see. 

6. One might have expected some- 
thing of that nature form St. Paul him- 
self, who did write so largely to the 
Romans, and so often from Rome; that 
at least some word, or some intimation, 
should have dropped from him concern- 
ing these huge rights and privileges of 
this see, and of the regard due to it. 
Particularly then, when he _ professedly 
doth enumerate the offices, instituted by 
God, for standing use and_ perpetual 
duration ; for the perfecting of the saints, 
for the work of the ministry, for the ed- 
ifying of the body of Christ ; till we 
all come in the unity of faith,** &c. 

He commendeth them for their faith, 
which was spoken of through the whole 
world ; yet “ giving them no advantage 
above others ;”’+ as St. Chrysostom ob- 
serveth on those words, for obedience to 


* Quarum laudum et glorize degenerem fu- 
isse, maximum crimem est.—Cl/. Rom. ad Cypr. 
Ep. 31. To degenerate from which praise and 
glory is an exceeding great crime. 

t+ Οὐδὲν πλέον αὐτοῖς δίδωσι τῶν λοιπῶν ἐθνῶν. 

* P. Nic. I. Ep. 10; P. Leo IX. Ep. 1; P. 
Greg. VII. Ep. 4, 22. 

> 1 Pet. ii. 13- 11. 

© Eph. iv. 11, 12, 13; 1 Cor. xii. 28. 


A TREATISE OF THE POPE’S SUPREMACY. 


the faith among all nations, among whom _ 


also are ye.’ ** This” (saith St. Chry- 
sostom) “he saith to depress their con- 
ceit, to void their haughtiness of mind, 
and to teach them (to deem others equal 
in dignity with them).’”* 

When he writeth to that church (which 
was some time after St. Peter had settled 
the popedom), he doth only style them 
κλητοὶ ἅγιοι (called saints), and ἀγαπητοὶ 


Θεοῦ (beloved of God), which are com-— 


mon adjuncts of all Christians ;* he saith, 
their faith was spoken of generally, but 
of the fame of their authority being so 
spread he taketh no notice; that their 
obedience had come abroad to all men,‘ 
but their commands had not (it seemeth) 
come anywhere. 

He wrote divers Epistles from Rome, 
wherein he resolveth many cases debat- 
ed, yet never doth urge the authority of 
the Roman church for any point, which 
now is so ponderous an argument. 

7. But, however, seeing the scripture 
is so strangely reserved, how cometh it 
to pass that tradition is also so defective, 
and staunch in so grand a case ? We 
have in divers of the Fathers (particular- 
ly in Tertullian, in St. Basil, in St. 
Jerome) catalogues of traditional doc- 
trines and observances, which they recite 
to assert tradition in some cases sup- 
plemental to scripture :5 in which their 
purpose did require that they should set 
down those of principal moment; and 
they are so punctual as to insert many 
of small consideration: how then came 
they to neglect this, concerning the papal 
authority over the whole church, which 
had been most pertinent to their design, 
and in consequence did vastly surpass 
all the rest which they do name ? 

8. The designation of the Roman 
bishop by succession to obtain so high a 
degree in the church, being above all 
others a most remarkable and noble piece 
of history, which it had been a horrible 
fault in an ecclesiastical history to slip 
over, without ‘careful reporting and re- 


* Tatra δὲ ποιεῖ καθαιρῶν αὐτῶν τὸ φρόνημα, καὶ 
κενῶν τὸ φύσημα τῆς διανοίας, καὶ διδάσκων αὐτοὺς 
ὌΝ πρὸς ἄλλους ἰσοτιμίαν. 

tom. i. 5, 8. 

© (Vide Chrys., Theo. Hier.) !aron. an. 58, 
§ 46, &c.; Rom. i. 7, 8. f Rom, xvi. LY. 

« Tertull. de Cor. Mil. 3; Basil. de Sp. S. 
27; Hier. advers. Lucif. 4. 


- = yt Ν 


ee ee ee eee 


a «ἶΟ- ὀ--Ἑς.-ὕἕ--..Ἅ..... --  Ξ.  Ὀὥ  ὀ ὀΟὀ.-.--Ξ-ς-ς--.ὕ-..---. ὠς. -ΦἝἝ«ὦὦὦὦ«(ἴ(. ς-. ....,.ὕΨὕ...«.-.- 


, 


—— a le 


i i ee 
- 


| 
| 
| 


‘A TREATISE OF THE POPE’S SUPREMACY. 


ΘΨΌΝΝ it; yet Eusebius, that most 
diligent compiler of all passages relating 
to the original constitution of the church, 
and to all transactions therein, hath not 
one word about it! who yet studiously 
doth report the successions of the Roman 
bishops, and all the notable occurrences 
he knew concerning them, with favour- 
able advantage. 

9. Whereas this doctrine is pretended 
to be a point of faith, of vast consequence 
to the subsistence of the church and to 
the salvation of men, it is somewhat 
strange that it should not be inserted into 
any one ancient summary of things to 
be believed (of which summaries divers 
remain, some composed by public con- 
sent, others by persons of eminency in 
the church), nor by fair and forcible 
consequence should be deducible from 
any article in them ;" especially consid- 
ering that such summaries were framed 
upon occasion of heresies springing up 
which disregarded the pope’s authority, 
and which by asserting it were plainly 
confuted. We are therefore beholden 
to Pope Innocent III. and his Lateran 
synod, for first synodically defining this 
point, together with other points no less 
new and unheard of before.' The creed 
of Pope Pius IV., formed the other day, 
is the first, as I take it, which did con- 
tain this article of faith. 

10. It is much that this point of faith 
should not be delivered in any of those 
ancient expositions of the creed (made 
by St. Austin, Ruffin, &c.), which en- 
large it to necessary points of doctrine 
connected with the articles therein, es- 
pecially with that of the catholic church, 
to which the pope’s authority hath so 
close a connection ; that it should not be 
touched in the catechetical discourses of 
Cyril, Ambrose, &c. ; that in the systems 
of divinity composed by St. Austin, 
oR ape &ec. it should not be treated 

: the world is now changed ; 
Bitechiom of Trent doth not overlook 
so material a point; and it would pass 
for a lame body of theology which should 
omit to treat on this subject. 

11. It is more wonderful, that this 
point should never be defined, in down- 


_* Const. Apost. vii, 41. (a full Creed at bap- 
tism.) 


' Cone. Lat. iv. cap. 5, an. 1215. 


for the. 


141 


right and full terms, by any ancient synod ; 
it being so notoriously in those old times 
opposed by divers who dissented in opin- 
ion, and discorded in practice from the 
pope ; it being also a point of that conse- 
quence, that such a solemn declaration of 
it would have much conduced to the ruin 
of all particular errors and _ schisms, 
which were maintained then in opposition 
to the church. 

12. Indeed had this point been allow- 
ed by the main body of orthodox bishops, 
the pope could not have been so drowsy 
or stupid as not to have solicited for such 
a definition thereof; nor would the bish- 
ops have been backward in compliance 
thereto; it being in our adversaries con- 
ceit socompendious and effectual a way 
of suppressing all heresies, schisms, and 
disorders (although indeed later experi- 
ence hath shewed it no less available to 
stifle truth, justice, and piety :) the popes 
after Luther were better advised, and so 
were the bishops adhering to his opin- 
ions. 

13. Whereas also it is most apparent, 
that many persons disclaimed this au- 
thority, not regarding either the doctrines 
or decrees of the popes, it is wonderful 
that such men should not be reckoned in 
the large catalogues of heretics, wherein 
errors of less obvious consideration, and 
of far less importance, did place men ; 
if Epiphanius, Theodoret, Leontius, &c. 
were so negligent or unconcerned, yet 
St. Austin, Philastrius——western men, 
should not have overlooked this sort of 
desperate heretics: Aerius, for question- 
ing the dignity of bishops, is set among 
the heretics ; but who got that name for 
disavowing the pope’s supremacy, among 
the many who did it? (it is but lately 
that such as we have been thrust in 
among heretics.) 

14. Whereas πὸ point avowed by 
Christians could be so apt to raise offence 
and jealousy in pagans against our re- 
ligion as this, which setteth up a power 
of so vast extent and huge influence; 
whereas no novelty could ‘be more sur 
prising or startling than the erection of 
an universal empire over the consciences 
and religious practices of men; whereas 
also this doctrine could not but be very 
conspicuous and glaring in ordinary 
practice, it is prodigious that all pegans 
should not loudly exclaim against it. 


142 


It is strange that pagan historians 
(such as Marcellinus, who often speaketh 
of popes, and blameth them for their 
luxurious way of living and pompous 
garb ;* as Zozimus, who bore a great 
spite at Christianity ; as all the writers of 
the imperial history before Constantine) 
should not report it, as a very strange 
pretence newly started up. 

It is wonderful, that the eager adver- 
saries of our religion (such as Celsus, 
Porphyry, Hierocles, Julian himself) 
should not particularly level their dis- 
course against it, asa most scandalous 
position and dangerous pretence, threat- 
ening the government of the empire. 

It is admirable, that the emperors 
themselves, inflamed with emulation and 
suspicion of such an authority (the which 
hath been so terrible even to Christian 
princes), should not in their edicts ex- 
pressly decry and impugn it; that indeed 
every one of them should not with ex- 
tremest violence implacably strive to ex- 
tirpate it. 

In consequence of these things it may 
also seem strange, that none of the ad- 
vocates of our faith (Justin, Origen, 
Tertullian, Arnobius, Cyril, Austin) 
should be put to defend it, or so muchas 
forced to mention it, in their elaborate 
apologies for the doctrines and practices 
which were reprehended by any sort of 
adversaries thereto. 

We may add, that divers of them, in 
their apologies and representations con- 
cerning Christianity, would have appear- 
ed not to deal fairly, or to have been very 
inconsiderate, when they profess for their 
common belief, assertions repugnant to 
that doctrine ;t as when Tertullian saith, 
** We reverence the emperor as a man 


ω procedantque vehiculis insidentes, 
circumspecte vestiti, epulas curantes profusas, 
adeo ut eorum convivia regales superent men- 
sas.— Marcell. lib. xxvii. p. 338. They travel 
sitting in chariots, curiously apparalleled, pro- 
curing profuse dainties, insomuch as their 
meals exceed the feasts of kings. 

+ Sentiunt enim Deum esse solum, in cujus 
solins potestaie sunt, a quo sunt secundi, post 
quem primi, ante omnes et super omnes deos. 
Quidni? cum super omnes homines, qui utique 
Vivunt, et mortuis antistant—Tertull. Apolog. 


cap. 30. For they think it is God alone in 
whose power they are, next to whom they are 
the chief, before all, and above all gods. And 


why not? when they are above all men alive, 
and surpass the dead. 


A TREATISE OF THE POPE’S SUPREMACY. 


second to God, and less only than God ;?* ; 


when Optatus affirmeth, that ‘‘ above the 


emperor there is none beside God, who 


made the emperor ;”’+ and, that ““ Dona- 
tus by extolling himself” (as some now 
do) ‘* above the emperor, did in so doing, 
as it were, exceed the bounds of men, 


that he did esteem himself as God, not 


as a man.”t When St. Chrysostom as- 
serteth ‘‘ the emperor to be the crown 


and head of all men upon earth,”|| and_ 


saith, that “‘ even apostles, evangelists, 
prophets, any men whoever,’’§ are to be 
subject to the temporal powers; when St. 
Cyril calleth the emperor ‘“‘ the supreme 
top of glory among men, elevated above 
all others by incomparable difference,’ ] 
&c. When even popes talk at this rate ; 
as Pope Gregory I., calling the emperor 
his “lord, and lord of ali :”’** telling the 
emperor, that his competitor, by assum- 
ing the title of universal bishop, ‘ did 
set himself above the honour of his im- 
perial majesty ;” which he supposeth a 
piece of great absurdity and arrogance : 
and even Pope Gregory II. doth call that 
emperor (against whom he afterward re- 
belled”) ‘the head of Christians.” +t 


* Colimus imperatorem ut hominem a Deo 
secundum, et solo Deo minorem.— Tertull. ad 
Scap. 2. 

+ Cum super imperatorem non sit nisi solus 
Deus qui fecit imperatorem.—Opz?. lib. 3. 

+ ——dum se Donatus. super imperatorem 
extollit, jam quasi hominum excesserat modum, 
ut se ut Deum, non hominem estimaret.—Id. 
114. 

|| Βασιλεὺς γὰρ κορυφὴ καὶ κεφαλὴ τῶν ἐπὶ τῆς 
γῆς ἐστιν arévrov.Chrys. ’Avdp. il. p 463. 

ᾧ Kav ἀπόστολος ἧς, Kav εὐαγγελιστὴς, κἂν προ- 
φήτης, κἂν οστισοῦν, &c.—Chrys. in Rom. xiii. 1. 
Οὐ γὰρ ἐστιν ὁ ὑδρισθεὶς δμότιμόν τινα ἔχων ἐπὶ τῆς 
γῆς, βασιλεὺς γὰρ . Chrys. supra. For he 
that is thus wronged has not his equal upon 
earth, for he is king, &e. 

Ἵ Τῆς piv ἐν ἀνθρώποις εὐκλείας τὸ ἀνώτατον' Kai 
ἀσυγκρίτοις διαφοραῖς τῶν ἄλλων ἁπάντων ἀνεστη χὸς 
καὶ ὑπερκείμενον, ὑμεὶς, ὦ φιλόχριστοι βασιλεῖς, καὶ 
κλῆρος ὑμῖν ἐξαίρετός τε καὶ πρέπων παρὰ Θεοῦ τῆς 
ἐνούσης αὐτῶ κατὰ πάντῶν trepoyiis.—Cyril. ad 
Teod..in Cone. Eph. part. i. cap. 3, p. 20. 

** P. Greg. M. Ep. ii 62. Quia sereniss. 
domine ex illo jam tempore dominus meus fu- 
isti, quando adhuc dominus omnium non eras 
Ego quidem jussioni subjectus . Lhid. 
Ad hoc enim potestas dominoram meorum pie- 
tati ceelitus data est super omnes homines, &c. 
—Ibid. Ego indignus famulus vester.—Jbid. 
Qui honori quoque imperii vestri se per priva- 
ae πον superponit.—P. Greg. J. Ep. 
iv. 32, 

tt 'ῶς Baciredo καὶ κεφαλὴ τῶν Χριστιανῶν .---Ῥ. 
Greg. II. in Epist. 1; ad Leon. Isaur. apud 


ὰ 


A TREATISE OF THE POPE’S SUPREMACY. 


Whereas, indeed, if the pope be monarch 
of the church, endowed with the regali- 
ties which they now ascribe fo hin, it is 
plain enough that he is not inferior to 
any man living in real power and digni- 
: wherefore the modern doctrines of 
me are far more sincere or conside- 
rate in their heraldry than were those 
old fathers of Christendom, who now 
stick not downrightly to prefer the pope 
before all princes of the world ; not only 
in doctrine and notion, but in the sacred 
offices of the church: for to the very ca- 
non of their mass, the pope (together 
wiih the bishop of the diocese, one of 
his ministers) is set. before all Christian 
princes ;* every Christian subject being 
thereby taught to deem the pope superior 
to his prince. Now we must believe 
for one pope hath written it, another hath 
put it in his decretals, and it is current 
law) that the papal authority doth no 
less surpass the royal than the sun doth 
outshine the moon.t 
Now it is abundantly “declared” by 
papal ‘definition, as a point necessary 
to salvation,” that “‘ every human crea- 
ture” (neither king nor Cesar excepted) 
“is subject to the Roman high priest.”’t 
Now the mystery is discovered, why 
popes, when summoned by emperors, 
declined to go in person to general synods ; 
because “‘ it was not tolerable that the em- 
peror” (who sometime would be present 
in synods) ““ should sit above the pope ;”’|| 
as in the pride of his heart he might per- 


Bin. tom. v. p. 502. 
Christians. 

* —— una cum famulo tuo papa nostro N. 
et antistite nostro N. et rege nostro N. et om- 
nibus orthodoxis, ὅσο, Together with thy ser- 
vant our pope N.and our bishop N. and our 
king N. and all orthodox, &c. 

+ Fiat autem oratio pro dignitate regia post 
orationem factam pro papa quia potestas su- 
prema sacerdotalis excedit regiam antiquitate, 
dignitate, et utilitate, &e.—Gab. Biel. in Can. 
mis. Let prayer be made for the king after 
prayer made for the pope; because the su- 
preme sacerdotal power exceeds the kingly in 
antiquity, dignity, and utility, ἄτα. 

Φ Subesse Romano pontifiei omni humane 
creature declaramus, dicimus, definimus et 
pronunciamus omnino esse de necessitate salu- 
tis—P. Bonif. Vill. in Extrav. com. lib. i. 
tit. 38. 

|| At quamvis utcunque tolerabile sit, ut 
Principes seculares in concilio sedeant ante 
alios episcopos, tamen nullo modo convenil, ut 
Ante ipsum suimmum pontificem, &c.— Bell. de 
Conc. i. 19. 


As king and head of 


ἂν. 


148 


haps offer to do. (I cannot forbear to 
note what an ill conceit Bellarmine had 
of Leo I. and other popes, that they did 
forbear coming at synods out of their 
villanous pride and haughtiness.) 

15. One would admire, that Constan- 
tine, if he had smelt this doctrine, or any 
thing like it in Christianity, should be so 
ready to embrace it; or that so many 
emperors should in those times do so; 
some princes then probably being jealous 
of their honour, and unwilling to admit 
any superior to them. 

It is at least much, that emperors 
should with so much indulgence foster 
and cherish popes, being their so dan- 
gerous rivals for dignity ; and that it 
should be true, which Pope Nicholas doth 
affirm, that ‘* the emperors had. extolled 
the Roman See with divers privileges, 
had enriched it with gifts, had enlarged it 
with benefits ;°* had done I know not 
how many things more for it: surely 
they were bewitched thus to advance 
their concurrent competitor for honour 
and power; one who pretended to 
be a better man than themselves. Βε]- 
larmine (in his Apology against King 
James) saith, that “the pope was (ved/et, 
nollet) constrained to be subject to the 
emperors, because his power was not 
known to them ;”” it was well it was not: 
but how could it be concealed from them, 
if it were a doctrine commonly avowed 
by Christians? [t is hard keeping so 
practical a doctrine from breaking forth 
into light. But to leave this considera- 
tion. 

Furthermore, we have divers ancient 
writings, the special nature, matter, scope 
whereof did require, or greatly invite 
giving attestation to this power, if such an 
one had been known and allowed in 
those times; which yet do afford no 
countenance, but rather much prejudice 
thereto. 

16. The apostolical Canons, and the 
Constitutions of Clement,* which describe 


* Quapropter attendat clementia vestra; 
quantus fuerit erga sedis apostolice reverenti- 
am antecessorum vestrorum, piorum duntaxat 
imperatorum ——~ amor, et studium; qualiter 
eam diversis privilegiis extulerint, donis dita- 
verint, beneficiis ampliaverint; qualiter eam 
literis suis honoraverint, ejus volis annuerint, 
ke.— P. Nich. 1. Epist. ad Mich. Imp. 

) Apoll. Beil. p. 202. 

* Const. Apost. viii. 4, &e. 


144 


the state of the church, with its laws, cus- 
toms, and practices current in the times 
of those who compiled them (which times 
are not certain, but ancient, and the less 
ancient the more it is to our purpose), 
wherein especially the ranks, duties, and 
privileges of all ecclesiastical persons 
are declared or prescribed, do not yet 
touch the prerogatives of this universal 
head, or the special respects due to him, 
nor mention any laws or constitutions 
framed by him: which is no less strange, 
than that there should be a body of laws, 
or description of the state of any king- 
dom, wherein nothing should be said con- 
cerning the king, or the royal authority : 
itis not soin our modern canon law, 
wherein the pope doth make utramque 
paginam; we read little beside his au- 
thority, and decrees made by it. 

The Apostolical Canons particularly 
do prescribe, that “ the bishops of each 
nation should know him that is first 
among them, and should esteem him the 
head, and should do nothing considera- 
ble” (or extraordinary) ‘ without his 
advice ;” as also that “each one” (of 
those head bishops) “ should only med- 
die with those affairs which concerned 
his own precinct, and the places under 
it: also, that ‘‘ no such primate should 
do any thing without the opinion of all ; 
that so there may be concord.”* Now, 
what place could be more opportune to 
mention the pope’s sovereign power? 
How could the canonist, without strange 
neglect, pass it over? Doth he not in- 
deed exclude it, assigning the supreme 
disposal (without further resort) of all 
things to the arbitration of the whole 
body of pastors, and placing the mainte- 
nance of concord in that course ? 

17. So also the old writer, under the 
name of Dionysius the Areopagite, treat- 
ing in several places about the degrees 
of the ecclesiastical hierarchy, was mon- 
strously overseen in omitting the sover- 
eign thereof :f in the fifth chapter of his 


* ods ἐπισκόπους ἑκάστου ἔθνους εἰδέναι χρὴ τὸν 
ἐν αὐτοῖς πρῶτον, καὶ ἡγεῖσθαι αὐτὸν ὡς κεφαλὴν, καὶ 
μηδέν τι πράττειν περιττὸν ἄνευ τῆς ἐκείνου γνώμης" 
ἐκεῖνα δὲ μόνα πράττειν ἕκαστον, ὅσα τῇ αὐτοῦ παροι- 
kia ἐπιβάλλει, καὶ ταῖς ὑπ᾽ αὐτὴν χώραις" ἀλλὰ μεδὲ 
ἐκέϊνος ἄνευ τῆς πάντων γνώμης ποιείτω τι" οὕτω γὰρ 
ὁμόνοια éorau.—Ap. Can. 34. 

1 Ἢ θεία τῶν ἱεραρχῶν τάξις πρώτη μέν ἐστι τῶν 
θεοπτικῶν τάξεων, ἀκροτάτη δὲ καὶ ἐσχάτη ἡ αὐτῆ" 
καὶ γὰρ εἰς αὐτὴν ἀποτελεῖται καὶ ἀποπληροῦται πᾶσα 


ΨΥ a ee 
ὌΨΙ 

A 

‘ 


A TREATISE OF THE POPE’S SUPREMACY. 


ecclesiastical hierarchy he professeth — 
carefully to speak of those orders, but — 
hath not a word of this supereminent | 
rank, but averreth “‘ episcopacy to be © 
the first and highest of divine orders, in 
which the hierarchy is consummated ;’”* 
and in his Epistle to Demophilus, there 
is a remarkable place, wherein he could 
hardly have avoided touching the pope, 
had there been then one in such vogue 
as now: for advising that monk to gen- 
tleness and observance toward his su- 
periors, he thus speaketh: ‘* Let passion 
and reason be governed by you; but 
you by the holy deacons, and these by 
the priests, and the priests by the bish- 
ops, and the bishops by the apostles, or 
by their successors” (that is, saith, Maxi- 
mus, those which we “ now call patri- 
archs ;””) ‘*and if perhaps any one of 
them shall fail of his duty, let him be 
corrected by those holy persons who are 
co-ordinate to him.”+ Why not in this 
case let him be corrected by the pope, 
his superior ? But he knew none of an 
order superiorto the apostles’ succes- 
sors. 

18. Likewise, Ignatius in many Epis- 
tles frequently describeth the several 
ranks of the ecclesiastical hierarchy, ex- 
tolleth their dignity and authority to the 
highest pitch, mightily urgeth the respect 
due to them, yet never doth he so much 
as mention or touch this sovereign de- 
gree, wherein the majesty of the clergy 
did chiefly shine. ' 

In his very Epistle to the Romans he 
doth not yield any deference to their bi- 
shop, nor indeed doth so much as take 
notice of him. Is it not strange he should 
so little mind the sovereign of the church ? 
or was it, for a sly reason, because being 
bishop of Antioch he had a pique to his 
brother Jacob, who bad supplanted him, 
and got away his birthright ? | 


τῆς καθ’ ἡμᾶς tepapyias draxéopnots.—Dionys. de 
Hier. Eccl. cap. 3. 

* ᾿Ἐπειδὴ τὰς ἱερατικὰς τάξεις καὶ ἀποπληρώσεις, 
δυνάμεις τε αὐτῶν καὶ ἐνεργείας εἰρήκαμεν ὡς ἡμῖν 
pret Eccl. Hier. cap. δ. ΠΝ ἡ 

ἡ Αὐτὸς μὲν οὖν ἐπιθυμίᾳ καὶ θυμῷ καὶ λόγῳ τὰ 
κατ᾽ ἀξίαν ἀφόριζε" σοὶ δὲ οἱ θεῖοι λειτουργοί" καὶ τοῦ- 
τοις οἱ ἱερεῖς" ἱεράρχαι δὲ τοῖς ἱερεῦσι" καὶ τοῖς ἱεράρ- 
χαις οἱ ἀπόστολοι καὶ οἱ τῶν ἀποστόλων διάδοχοι" καὶ 
εἴπου τις καὶ ἐν ἐκείνοις τοῦ προσήκοντος ἀποσφαλείη, 
παρὰ τῶν ὁμοταγῶν ἁγίων ἐπανορθωθήσεται, &C.— 
Dionys. Ar. Ep. 8, ᾿Αποστόλων δὲ διαδόχους τοὺς 
νῦν πατριάρχους ἡγοῦμαι etvat.— Max. Schol. ibid. 


A TREATISE OF THE POPE’S SUPREMACY. 


The counterfeiter therefore of Ignatius 
did well personate him, when he saith, 
that “in the church there is nothing 
greater than a bishop ;”* and that “a 
bishop is beyond all rule and authori- 
ty ;’+ for in the time of Ignatius there 
was no domineering pope over all bish- 
ops. 

19. We, have some letters of popes 
(though not many ; for popes were then 
not very scribatious, or not so pragmati- 
cal; whence, to supply that defect, lest 
popes should seem not able to write, or 
to have slept almost four hundred years, 
they have forged divers for them, and 
those so wise ones, that we who love 
the memory of those good popes disdain 
to acknowledge them authors of such idle 
stuff; we have yet some letters of), and 
_ to popes, to and from divers eminent 
persons in the church, wherein the for- 
mer do not assume, nor the latter ascribe 
any such power; the popes do not ex- 
press themselves like sovereigns, nor the 
bishops address themselves like subjects ; 
but they treat one another in a familiar 
way, like brethren and equals: this is so 
true, that it is a good mark of a spurious 
epistle (whereof we have good store, 
devised by colloguing knaves, and fath- 
ered on the first popes), when any of 
them talketh in an imperious strain, or 
arrogateth such a power to himself. 

20. Clemens, bishop of Rome, in the 
apostolical times unto the church of Co- 
rinth, then engaged in discords and _fac- 
tions, wherein the clergy was much af- 
fronted (divers presbyters, who had well 
and worthily behaved themselves, were 
ejected from their office in a seditious 
manner), did write a very large Epistle ; 
wherein, like a good bishop, and charita- 
ble Christian brother, he doth earnestly, 
by manifold inducements, persuade them 
to charity and peace ;{ but nowhere doth 
he speak imperiously, like their prince : 


* Οὔτε Θεοῦ τις κρείττων, ἣ παραπλήσιὸς ἐν πᾶσι 
τοῖς οὖσιν, οὐδὲ δὲ ἐν ἐκκλησίᾳ ἐπισκόπου τι petCov.— 
Pseud. Ignat. ad Smyrn. 

t Ti γάρ ἐστιν ἐπίσκοπος. ddd’ ἣ racns ἀρχῆς καὶ 
ἐξουσίας ἐπέκεινα, &c.—Id. ad Trall. 

Ἢ 'Ορῶμεν γὰρ ὅτι ἐνίους ὑμεῖς pernydyere καλῶς 
πολιτευομένους ἐκ τῆς ἀμέμπτως αὐτοῖς τετιμημέἕνης 
λειτουργίας.---ΟἸοτη. ad Corinth. Ep. i. p. 58, 
Jun. For we see that you have removed some, 
who behaved themselves well in their of- 
fice, out of their ministry blamelessly discharg- 
ed by them. Lractd{ew πρὸς τοὺς rpcoburé pons. 


Vor. ΠῚ. 19 


7 


145 


in such a case one would think, if ever, 
for quashing such disorders and quelling 
so “ perverse folks,” who spurned the 
clergy, it had been decent, it had been 
expedient, to employ his authority, and 
to speak like himself, challenging obedi- 
ence, upon duty to him, and at their per- 
il.* How would a modern pope have 
ranted in such a case? how thundering 
a bull would he have despatched against 
such outrageous contemners of the ec- 
clesiastical order? how often would he 
have spoken of the apostolic see and its 
authority ? We should infallibly have 
heard him swagger in his wonted style, 
‘* Whoever shall presume to cross our 
will, let him know that he shall incur the 
indignation of Almighty God, and his 
blessed apostles Peter and Paul.”+ But 
our popes, it seemeth, have more wit or 
better mettle than Pope Clement; that 
good pope did not know his own strength, 
or had not the heart to use it. 

21. Among the Epistles of St. Cypri- 
an there are divers Epistles of him to 
several popes (to Cornelius, to Lucius, to 
Stephanus),' in the which, although writ- 
ten with great kindness and respect, yet 
no impartial eye can discern any special 
regard to them, as to his superiors in 
power, or pastors in doctrine, or judges 
of practice :ἰ he reporteth matters to 
them, he conferreth about points with all 
freedom; he speaketh his sense and 
giveth his advice without any restraint or 
awe; he spareth not upon occasion to 
reprove their practices, and to reject their 
opinions ; he, in his addresses to them, 
and discourses of them, styleth them 
“brethren” and ‘colleagues ;” and Re 
continually treateth them as such upon 
even terms: ‘* When,” saith he to the 
clergy of Rome, “ dearest brethren, there 
was among us an uncertain rumour con- 


* ΤΠρόσωπα προσπετῆ καὶ αὐθάδη. Ὁ. 2. 

ἡ Si quis voluntati nostra contraire pre- 
sumpserit, indignationem omnipotentis Dei, ac 
beatorum Petri et Pauli apostoli se noverit in- 
cursurum. In such terms usually the pope’s 
bulls do end. 

¢{ Et quamquam sciam, frater charissime, 
pro mutua dilectione, quam debemus et exhi- 
bemus invicem nobis, florentissimo illic clero 
tecum presidenti, &c.—Ep. 58. And although 
I know, most dear brother, out of the mutual 
love and respect which we owe and yield one 
to another, &c. 

' Cypr. Ep. 41, 42, 43, 45, 47, 49, 54, 55, 57, 
$8, 67, 72. 


146 


cerning the decease of the good man my 
colleague,. Fabianus:”* upon which 
words Rigaltius had cause to remark, 
** How like an equal and fellow-citizen 
doth the bishop of Carthage mention the 
bishop of Rome, even to the Roman cler- 
gy ΕἾ But would not any man now be 
deemed rude and saucy, who should talk 
in that style of the pope? 

Pope Cornelius also to St. Cyprian hath 
some Epistles," wherein no glimpse doth 
appear of any superiority assumed by 
him. But of St. Cyprian’s judgment and 
demeanour towards popes, we shall have 
occasion to speak more largely, ina way 
more positively opposite to the Roman 
pretences. 

Eusebius citeth divers long passages 
out of an Epistle of Cornelius to Fabius, 
bishop of Antioch, against Novatus :" 
wherein no mark of this supremacy doth 
appear; although the magnitude and 
flourishing state of the Roman church is 
described, for aggravation of Novatus’s 
schism and ambition. 

Pope Julius hath a notable long Epistle, 
extant in one of Athanasius’s Apologies, 
unto the bishops assembled at Antioch ; 
wherein he had the fairest occasion that 
could be to assert and insist upon this sov- 
ereign authority, they flatly denying and 
impugning it; questioning his proceed- 
ings as singular, supposing him subject to 
the laws of the church no less than any 
other bishop ; and downrightly affirming 
each of themselves to be his equal ; 
about which point he thought good not 
to contend with them ; but waving pre- 
tences to superiority, he justifieth his 
agtions by reasons grounded on the merit 
of the cause, such as any other bishop 
might allege: but this Epistle I shall 
have more particular occasion to discuss. 

Pope Liberius hath an Epistle to St. 
Athanasius, wherein he not only (for his 
direction and satisfaction) doth inquire 
his opinion about the point; but profess- 
eth, in compliment perchance, that he 
shall obediently follow it: “ Write,” saith 


* Cum de excessu boni viri college mei, ru- 
mor apud nos incertus esset, college charissi- 
mi——. Cypr. Ep. 4. 

+ Quam ex equo, et civilis mentio episcopi 
Romani ab 5 gia Carthaginis apud clerum ? 
—Rigalt. ibid. 

m Cypr. Ep. 46, 48. 

» Euseb. vi. 43. 


A TREATISE OF THE POPE’S SUPREMACY. 


he, ‘‘ whether you do think as we do, and 


just so, about the true faith, that | may — 


be undoubtedly assured about what you 
think good to command me.’”’* Was not 
that spoken indeed like a courteous sove- 
reign, and an accomplished judge in mat- 
ters of faith?’ The same pope in the 
head of the western, doth write toa knot 
of eastern bishops, whom they call ‘their 
beloved brethren and fellow ministers ;” 
and in a brotherly strain, not like an em- 
peror. 

In the time of Damasus, successor to 
Liberius, St. Basil hath divers Epistles 
to the western bishops,7” wherein, hav- 
ing represented and bewailed the wretch- 
ed state of the eastern churches, then 
overborne with heresies and unsettled by 
factions, he craveth their charity, their 
prayers, “ their sympathy, their comfort, 
their brotherly aid ;” by affording to the 
orthodox and sound party the. counten- 
ance of theircommunion, by joining with 
them in contention for truth and peace; 
for that the communion of so great 
churches would be of mighty weight to 
support and strengthen their cause; 
giving credit thereto among the people, 
and inducing the emperor to deal fairly 
with them, in respect to such a multitude 
of adherents ; especially of those which 
were at such a distance, and not so im- 
mediately subject to the eastern emperor ; 
for, ‘ If” (saith he) ‘very many of you 
do concur unanimously in the same opin- 
ion, itis manifest that the multitude of 
consenters will make the doctrine to be 


* Todor, εἰ οὕτω φρονεῖς καθὸ καὶ ἡμεῖς, καὶ τὰ 
ἴσα ἐν ἀληθινῇ πίστει" ἵνα κἀγὼ πεποιθὼς ὦ ἀδιακρί- 
τως περὶ ὧν ἀξιοῖς κελεύειν pot.—Liber. ad Ath. 
tom. i. p. 249. 

εἰ 'Y pas παρακαλοῦμεν συμπαθεῖσα ἡμῶν rats διαι- 
ρέσεσι.---- Ep. 61. Birt οὖν παραμύθιον ἀγάπης, εἴ- 
τις κοινωνία πνεύματος, εἴτινα σπλάγχνα καὶ οἰκτιρ- 
μοὶ, κινήθητε πρὸς πὴν ἀντίληψιν ἡμῶν.---ΤὈ]ά, We 
beseech you to have a ftellow-feeling of our 
distractions. If there be any comfort of love, 
any fellowship of the Spirit, any bowels and 
mercies, be ye moved with pity and commise- 
ration to help us. Δότε χεῖρα τοῖς eis γόνυ κλι- 
θεῖσι, συγκινηθήτω ἐφ᾽ ἡμῖν τὰ ἀδελφικὰ ὑμῶν σπλαγχ- 
να, προχυθήτω δάκρυα συμπαθείας.---ρ. 690. "Em- 
βοησάμεθα τὴν ὑμετέραν ἀγάπην εἰς τὴν ἀντίληψιν 
ἡμῶν καὶ συμπάθειαν.---ἘΡ,. 70. Ἐλθεῖν τινὰς παρ᾽ 
ὑμῶν εἰς ἐπίσκεψιν καὶ παραμυθίαν τῶν θλιδομένων. 
—Ibid. Vide Ep. 74. (ef μὲν διορθοῖντο, εἶναι 
κοινωνικοὺς, &C.) 

* Socr. iv. 12. 

» Ep. 61, 69, 70, 74, 182. 


A TREATISE OF THE POPE’S SUPREMACY. 


received without contradiction ;’* and, 
“| know” (saith he again, writing to 
Athanasius about these matters, ‘* but one 
way of redress to our churches, the con- 
spiring with us of the western bishops ;”’+ 
the which being obtained, ‘ would prob- 
ably yield some advantage to the public, 
the secular power revering the credibility 
of the multitude, and the people all about 
following them without repugnance ;”f 
and, *“* You,” saith he to the western 
bishops, ‘the further you dwell from 
them, the more credible you will be to 
the people.”’|| 

This indeed was according to the an- 
cient rule and practice in such cases, that 
any church being oppressed with error, 
or distracted with contentions, should 
from the bishops of other churches re- 
ceive aid to the removal of those incon- 
yveniences. That it was the rule, doth 
appear from what we have before spoken, 
and of the practice there be many in- 
stances ; for so did St. Cyprian send two 
of his clergy to Rome, to compose the 
schism there, moved by Novation against 
Cornelius ; so was St. Chrysostom called 
to Ephesus (although out of his jurisdic- 
tion), to settle things there ; so (to omit 
divers instances occurring in history) St. 
Basil himself was called by the church 
of Iconium, “to visit it, and to give ita 
bishop ;” although it did not belong to 
his ordinary inspection; and he doth 
tell the bishops of the coasts (παραλεώται), 
that they should have done well “ in send- 
ing” some to “ visit” and assist his 
churches “in their distresses.” ὃ 


* "av δὲ καὶ συμφώνως πλείονες buod τὰ αὐτὰ 
δογματίσητε, δῆλον ὅτι τὸ πλῆγος τῶν δογματισάντων 
ἀναντίῤῥητον πᾶσι τὴν παραδοχὴν κατασκευάσει τοῦ 
δόγματος.---ρ. 74. (Ep. 293.) 
μίαν ἐπιγνοὺς bddv βαηθείας ταῖς καθ' ἡμᾶς 
ἐκκλησίαις, τὴν παρὰ τῶν δυτικῶν ἐπισκόπων σύμπνοι- 
av 


t Τάχα ἄν τι γένοιτο τοῖς κοινοῖς ὄφελος, τῶν τε 
κρατούντών τὸ ἀξιόπιστον τοῦ πλήθους δυσωπουμένων, 
καὶ τῶν ἑκασταχοῦ λαῶν ἀκολοθούντων αὐτοῖς ἀναν- 
ripporws.—Ib. 

Ϊ Ὑμεῖς δὲ ὅσον μακρὰν αὐτῶν ἀπωκισμένοι τυγ- 

ἄνετε, τοσοῦτον πλέον παρὰ τοῖς λαοῖς ἀξιόπιδξον 
δι... Ἐν. 74. ' 

ὁ Quod servis Dei, et maxime sacerdotibus 
justis et pacificis congruebat, frater charissime, 
miseramus nuper collegas nostros Caldonium 
et Fortunatum, ut non tantum persuasione lite- 
rarum nostrarum, sed preesentia sua, et consilio 
omnium vestrum eniterentur, quantum pos- 
sent, et elaborarent, ut ad catholic ecclesie 
Unitatem scissi corporis membra componeret 


147 


But now how, I pray, cometh it to pass, 
that in such a case he should not have a 
special recourse to the pope; but in so 
many addresses should only wrap him up 
in a community ὁ Why should he not 
humbly petition him to exert his sover- 
eign authority for the relief of the eastern 
churches, laying his charge, and inflicting 
censures on the dissenters? Why should 
he lay all the stress of his hopes on the 
consent of the western bishops? Why 
doth he not say a word of the dominion 
resident in them over all the church ? 
These things are unconceivable, if he did 
take the pope to be the man our adver- 
saries say he is. 

But St. Basil had other notions :* for 
indeed, being so wise and good a man, 
if he had taken the pope for his sover- 
eign, he would not have taxed him as he 
doth, and so complain of him: when 
speaking of the western bishops (whereof 
the pope was the ringleader, and most 
concerned), he hath these words (occa- 
sioned, as I conceive, by the bishop of 
Rome’s rejecting that excellent person, 
Meletius, bishop of Antioch :) “ What we 
should write, or how to join with those 
that write, 1am in doubt—for lam apt 
to say that of Diomedes, You ought not 
to request, for he is a haughty man; for 
in truth observance doth render men of 
proud manners more contemptuous than 
otherwise they are.”*—* For if the Lord 
be propitious to us, what other addition 
do we need? but ifthe anger of God 
continue, what help can we have from 
the western superciliousness? who in 
truth neither know nor endure to learn; 
but being prepossessed with false suspic- 
ions, do now do those things which*they 


. Cypr. Ep. 42, ad Cornel. Pallad. As it 
becomed the servants of God, especially righte- 
ous and peaceable priests, most dear brother, 
we lately sent our colleagues Caldonius and 
Fortunatus, that they might, not only by the 
persuasion of our letters, but also by their 
presence, and the advice of you all, endeavour 
to their utmost and strive to reduce the mem- 
bers of that divided body tothe unity of the 
catholic church. Αὕτη καλεῖ καὶ ἡμᾶς εἰς ἐπίσκε- 
Ψψιν, ὥστε αὐτῇ δουναι éricxorov.—Bas. Ep. 8. 
᾿Ακόλουθον ἣν παρὰ τῆς ὑμετέρας ἀγάπης καὶ τῶν 
γνησίων τινὰς ἀποστέλλεσθαι συνεχῶς, εἰς ἐπίσκεψιν 
ἡμῶν τῶν καταπονουμένων .---- Ὁ. (‘xe 

* TO ὄντι γὰρ θεραπευόμενα τὰ ὑπερήφανα ἤθη 
ἑαυτῶν ὑπεροπτικώτερα γίνεσθαι πέφυκε.---- Βα. Ep. 
10, ab Euseb. Samos. Ep. 

a Vide Epist. 272, 273, 321, 325, 349. 


148 


did before in the cause of Marcellus ; 
affecting to contend with those who re- 
port the truth to them; and establishing 
heresy by themselves.”’* Would that ex- 
cellent person (the greatest man of his 
time in reputation for wisdom and piety) 
have thus, unbowelling his mind in an 
epistle to a very eminent bishop, smartly 
reflected on the qualities and procedings 
of the western clergy, charging them 
with pride and haughtiness, with a suspi- 
cious and contentious humour, with incor- 
rigible ignorance, and indisposition to 
learn; if he had taken him, who was the 
leader in all these matters, to have been 
his superior and sovereign? Would he 
have added the following words immedi- 
ately touching him: “I would in the com- 
mon name have written to there ringlead- 
er, nothing indeed about ecclesiastical 
affairs, except only to intimate, that they 
neither do know the truth of things with 
us, nor do admit the way by which they 
may understand it; but in general about 
their being bound not to set upon those 
who were humbled with afflictions ; nor 
should judge themselves dignified by 
pride, a sin which alone sufficeth to make 
one God’senemy.”+ Surely this great 
man knew better what belonged to gov- 
ernment and manners, than in such rude 
terms to accost his sovereign: nor would 
he have given him that character, which 
he doth otherwhere ; where speaking of 
his brother, St. Gregory Nyssen, he saith 
he was an unfit agent to Rome, because, 
‘although his address with a sober man 
would find much reverence and esteem ; 
yet toa haughty and reserved man, sitting 
I know not where above, and thence not 
able to hear those below speaking the 
truth to him, what profit can there be to 
the public from the converse of such a 
man, whose disposition is averse from 


ω Ποία βοήθεια ἡμῖν τῆς δυτικῆς ὀφρύος : of 
τόγε ἀληθὲς οὔτε ἴσασιν οὔτε μαθεῖν ἀνέχονται, ψευ- 
δέσι δὲ ὑπονοίαις προειλημμένοι, ἐκεῖνα ποιοῦσι νῦν, ἃ 
πρότερον ἐπὶ Μαρκέλλῳ" πρὸς μὲν τοὺς τὴν ἀλήθειαν 
αὐτοῖς ἀπαγγέλλοντας φιλονεικήσαντες" τὴν δὲ αἵρεσιν 
δι’ ἑαυτῶν Bebardoavres.—Ibid. 

t Ἐγὼ μὲν γὰρ αὐτὸς ἄνευ τοῦ κοινοῦ σχήματος 
ἐβουλόμην αὐτῶν ἐπιστεῖλαι τῷ κορυφαίῳ, περί μὲν 
τῶν ἐκκλησιαστικῶν οὐδὲν, εἰ μὴ ὅσον παραινίξασθαι, 
ὅτι οὔτε ἴσασιν τῶν παρ᾽ ἡμὶν τὴν ἀλήθειαν, οὔτε τὴν 
bddv du’ ἧς ἂν μάθοιεν καταδέχονται' καθόλου δὲ περὶ 
τοῦ μὴ δεῖν τοῖς ὑπὸ τῶν πειρασμῶν ταπεινωθεῖσιν 
ἐπιτίθεσθαι, μηδὲ ἀξίωμα κρίνειν ὑπερηφανίαν, ἁμάρ- 
τημα, καὶ μόνον ἀρκοῦν ἔχθραν ποιείσθαι εἰς Θεόν ..---- 


A TREATISE OF THE POPE’S SUPREMACY. 


illiberal flattery ?”* But these speeches 
suit with that conceit which St. Basil (as 
Baronius, I know not whence, reporteth) 
expressed by saying, “I hate the pride 
of that church ;’” which humour in them 
that good man would not be guilty of 
fostering by too much obsequiousness. 
St. Chrysostom: having, by the prac- 
tices of envious men, combined against 
him ina packed assembly of bishops, 
upon vain surmises, being sentenced and 
driven from his see, did thereupon write 
an epistle: to Pope Innocent I. bishop of 
Rome, together with his brethren the 
bishops of Italy ;t therein representing 
his case, complaining of the wrong, vin- 
dicating his innocency, displaying the 
iniquity of the proceedings against him, 
together with the mischievous conse- 
quences of them toward the whole 
church, then requiring his succour for 
redress: yet (although the sense of his 
case, and care of his interest, were like- 
ly to suggest the greatest deference that 
could be) neither the style, which is 
very respectful, nor the matter, which is 
very copious, do imply any acknowiledg- 
ment of the pope’s supremacy: he doth 
not address to him as toa governor of 
all, who could by his authority command 
justice to be done, but as to a brother, 
and a friend of innocence, from whose 
endeavour he might procure relief ;7 he 
had “recourse,” not to his sovereign 
power, but “to his brotherly love;” he 
‘‘ informed his charity,” not appealed to 
his bar;i he in short did no more than 
implore his assistance in an ecclesiastical 
way; that he would express his resent- 
ment of so irregular dealings; that he 
would ayow communion with him, as 
with an orthodox bishop innocent and 
abused ; that he would procure his cause 
to be brought to a fair trial in a synod of 
bishops, lawfully called and indifferently 


* Kat εὐγνώμονι piv ἀνδρὶ αἰδέσιμον αὐτοῦ καὶ 
πολλοῦ ἀξίαν τὴν συντυχίαν" ὑψηλῷ δὲ καὶ μετεώρῳ, 
ἄ ὦ που καγημένῳ καὶ διὰ τοῦτο ἀκούειν τῶν χαμόθεν 
αὐτῷ τὴν ἀλήθειαν φθεγγομένων μὴ δυναμένῳ, τί ἃν 
γίνοιτο ὄφελος τοῖς κοινοῖς, παρὰ τῆς τοῦ τοιούτου 
ἀνδρὸς ὁμιλίας, ὃς ἀλλότριον ἔχει θωπείας ἀνελευθέρου 
τὸ ἦθος - Bas. Ep. 250. 

+ Πρὸς τὴν ὑμετέραν ἀναδραμεῖν ἀγάπην. 

t Διδάξομεν ὑμῶν τὴν ἀγάπην. 

τ Anast. ad Joh. Hier. apud Hier. 

* Tom. vii. Epist. 122. 

‘ Vide Laun. Epist. i. 3. 


affected.* Had the good man had any 
conceit of the pope’s supremacy, he 
would, one would think, have framed his 
address in other terms, and sued for 
another course of proceeding in his be- 
half: but it is plain enough that he had 
no such notion of things, nor had any 
ground for such aone. For indeed Pope 
Innocent, in his answer to him, could do 
no more than exhort him to patience ; in 
another, to his clergy and people, could 
only comfort them, declare his dislike of 
the adversaries’ proceedings and grounds; 
signify his intentions to procure a gener- 
al synod, with hopes of a redress thence ; 
his sovereign power, it seems, not avail- 
ing to any such purposes: * But what” 
(saith he) ‘‘can we do in such eases? 
A synodical cognizance is necessary, 
which we heretofore did say ought to be 
ealled; the which alone can allay the 
motions of such tempest.’’+ 

It is true, that the later popes (Siricius, 
Anastasius, Innocent, Zozimus, Bonifa- 
cius, Celestinus, &c.) after the Sardican 
Council, in their epistles to the western 
bishops, over whom they had encroached, 
and who were overpowered by them. &c., 
do speak in somewhat more lofty strain ; 
but are more modest toward those of the 
east, who could not bear, ὅσο. 

22. Further; it is most prodigious, 
that in the disputes managed by the Fa- 
thers against heretics (the Gnostics, Val- 
entinians, Marcionites, Montanists, Mani- 
chees, Paulianists, Arians, &c.) they 
should not, even in the first place, allege 
and urge the sentence of the universal 
pastor and judge, as a most evidently con- 
clusive argument, as the most efficacious 
and compendious method of convincing 
and silencing them. Had this point 
been well proved and pressed, then, 
without any more concertations from 
Scripture, tradition, reason, all heretics 


* "Hpas δὲ τοὺς ody ἁλόντας, οὐκ ἐλεγχο- 
μένους, οὐκ ἀποδει χθέντας ὑπευθύνους, τῶν γραμμάτων 
τῶν ὑμετέρων δότε ἀπολαύειν συνεχῶς, καὶ τῆς ἀγά- 
mS, καὶ πάντων τῶν ἄλλων, ὧνπερ καὶ ἔμπροσθεν. 
But as for us, we who are not condemned, nor 
convicted, nor proved guilty, let us continually 
enjoy the benefit of your letters, and love, and 
all other things as before. 

T ᾿Αλλὰ τί κατὰ τῶν τοιούτων νῦν ἐν τῶ παρόντι 
ποιήσωμεν ; ἀναγκαία ἐστι διάγνωσις συνοδικὴ ἣν καὶ 
πάλαι ἔφημεν συναθροιστέαν' μονὴ γάρ ἐστιν, ἥτις δύ- 
varat τὰς κινήσεις τῶν τοιούτων καταστεῖλαι καταιγί- 
dar ——. Soz. viii. 96. 


A TREATISE OF THE POPE’S SUPREMACY. 


149 


had been quite defeated; and nothing 
then could more easily have been prov- 
ed, if it had been true, when the light of 
tradition did shine so brightly ; nothing 
indeed had been to sense more conspicu- 
ous than the continual exercise of such 
an authority. 

We see now among those who admit 
such an authority, how surely, when it 
may be had, it is alleged, and what sway 
it hath, to the determination of any con- 
troversy: and so it would have been 
then, if it had been then as commonly 
known and avowed. 

23. Whereas divers of the Fathers 
purposely do treat on methods of confut- 
ing heretics, it is strange they should be 
so blind or dull, as not to hit on this most 
proper and obvious way of referring de- 
bates to the decision,ef him to whose of- 
fice of universal pastor and judge it did 
belong: particularly, one would wonder 
at Vincentius Lirinensis, that he on set 
purpose, with great care, discoursing 
about the means of settling points of 
faith, and of overthrowing heresies, 
should not light upon this notable way, 
by having recourse to the pope’s magis- 
terial sentence; yea, that indeed he 
should exclude it; for he (‘after most 
intense study, and diligent inquiry, con- 
sulting the best and wisest men),”* could 
find but two ways of doing it: “1 (saith 
he) “did always, and from almost every 
one, receive this answer—That if | or 
any other would find out the frauds and 
avoid the snares of upstart heretics, and 
continue sound and upright in the true 
faith, he should guard and strengthen his 
faith, God helping him, by these two 
means: viz. first, by the authority of 
the divine law, and then by the tradition 
of the catholic church.”+ And again, 
‘We before have said that this hath al- 
ways been, and is at present, the custom 
of catholics, that they prove their faith 


* Sxpe igitar magno studio, et summa at- 
tentione perquirens a quamplurimis sanctiiate 
et doctrina preestantibus viris, &c. p. 316, (in 
edit. Balus.) 

+ Hujusmodi semper responsum ab omni- 
bus fere retuli, quod sive ego, sive quis alius 
vellet exurgentium hereticorum fraudes depre- 
hendere, laqueosque vitare,et in fide sana sanus 


atque integer permanere, duplici modo munire 
fidem suam Domino adjavante deberet ; primo 


scilicet divine legis anctoritate, tum deinde ec- 
clesie catholice traditione —p. 317. 


a 


150 A TREATISE OF THE POPE’S SUPREMACY. 


by these two ways: first, by authority of 
the divine canon; then by the tradition 
of the universal church.”’* 

Is it not strange, that he (especially 
being a western man, living in those 
parts where the pope had got much sway, 
and who doth express great reverence to 
the apostolic see) should omit that way 
of determining points, which of all (ac- 
cording to the modern conceits about the 
pope) is most ready and most sure ἢ 

24. In like manner Tertullian profess- 
eth the catholics in his time to use such 
compendious methods of confuting here- 
tics: ** We,” saith he, ** when we would 
despatch against heretics for the faith of 
the gospel, do commonly use these short 
ways, which do maintain both the order 
of times prescribing against the lateness 
of .impostors, and the authority of the 
churches patronising apostolical tradi- 
το. But why did he skip over a 
more compendious way than any of 
those ; namely, standing to the judgment 
of the Roman bishop ?¢ 

25. It is true, that both he, and St. 
Irenzeus before him, disputing against the 
heretics of their times,|| who had intro- 
duced pernicious novelties of their own 
devising, when they allege the general 
consent of churches (planted by the 
apostles, and propagated by continual suc- 
cessions of bishops from those whom the 
apostles did ordain) in doctrines and prac- 
tices opposite to those devices, as a good 
argument (and so indeed it then was, 
next toa demonstration) against them, 
do produce the Roman church as a prin- 
cipal one among them, upon several ob- 
vious accounts; and this indeed argueth 
the Roman church to have been then one 
competent witness, or credible retainer 
of tradition; as also were the other 


* Diximus in superioribus hanc fuisse sem- 
per et esse hodie catholicorum consuetudinem 
ut fidem veram duobus his modis adprobent ; 
primum divini canonis auctoritate, deinde ec- 
‘clesice catholice traditione.—p 364. 

+ His fere compendiis utimur, quum de 
evangelii fide adversus hereticos expedimur, 
defendentibus et temporum ordinem posteritati 
falsariorum prescribentem, et auctoritatem ec- 
clesiarum traditioni apostolorum patrocinan- 
tem.— Tertull. in Mare. iv. 5. 

t Solemus hereticis compendii gratia de 
posteritate rea oO ἀμοι ie νιαρορηιῇ contra LHer- 
mog. cap. 

|| The like discourse against heretics doth 
Clemens Alexandrinus use.— Strom. vii. p. 549. 


apostolical churches, to whose testimony 
they likewise appeal. But what is this 
to the Roman bishop’s judicial power in 
such cases? Why do they not urge that 
in plain terms? hey would certainly — 
have done so, if they had known it, and 
thought it of any validity. 

Do but mark their words, involving the 
force of their argumentation: ‘* When” 
(saith Irenzeus) “‘ we do again” (after al- 
legation of scripture) “appeal to that tra- 
dition which is from the apostles, which 
by successions of presbyters is preserv- 
ed in the churches :’* and, *“* That” (saith 
Tertullian) “ will appear to have been 
delivered by the apostles, which hath 
been kept as holy in the apostolical 
churches: let us see what milk the Co- 
rinthians did draw from Paul; what the 
Philippians, the Thessalonians, the Ephe- 
sians do read: what also the Romans, 
our nearer neighbours, do say, to whom 
both Peter and Paul did leave the gospel 
sealed with their blood: we have also the 
churches nursed by John,”t+ &c. Again, 
“It is therefore manifest” (saith he, in 
his Prescriptions against Heretics) ‘ that 
every doctrine which doth conspire with 
those apostolical churches, in which the 
faith originally was planted, is to be ac- 
counted true; as undoubtedly holding 
that which the churches did receive from 
the apostles, the apostles from Christ, 
and Christ from God ; but all other doc- 
trine is to be prejudged false, which doth 
think against the truth of the churches, 
and of the apostles, and of Christ, and of 
God.”’¢ Their argumentation then, in 


* Cum autem ad eam iterum traditionem, 
quz est ab apostolis, que per successores pres- 
byterorum in ecclesiis custeditur, provocamus 
———.. ren. ii. 2. 

+ Constabit id esse ab apostolis traditum 
quod apud ecclesias apostolicas fuerit sacro- 
sanctum; videamus quod lace a Paulo Corin- 
thii hauserint ; quid legant Philippenses, Thes- 
salonicenses, Ephesii; quid etiam Romani de 
proximo sonent; quibus evangelium et Petrus 
et Paulus sanguine quoque suo signatum reli- 
querunt ; habemus et Johannis alumnas eccle- 
sias, &c.—Adv. Marc. iv. 5. 

¢t Constat proinde omnem doctrinam, que 
cum illis ecclesiis apostolicis matricibus et ori- 
ginalibus fidei conspiret, veritati deputandam, 
id sine dubio tencutem quod ecclesiz ab apos- 
tolis, apostoli a Christo, Christus a Deo susce- 
pit; reliquam vero doctrinam de mendacio 
preejudicandam, que sapiat contra veritatem 
ecclesiarum, et apostolorum, et Christi, et Dei. 
—Tert. de Preser. 21. 


— 


A TREATISE OF THE POPE’S SUPREMACY. 


short, is plainly this: that the conspiring 
of the churches in doctrines contrary to 
those which the heretics vented, did ir- 
refragably signify those doctrines to be 
apostolical: which digcourse doth nowise 
favour the Roman pretences, but indeed, 
if we do weigh it, is very prejudicial 
thereto; it thereby appearing, that Chris- 
tian doctors then, in the canvassing of 
points and assuring tradition, had no pe- 
cular regard to the Roman church’s testi- 
mony, no deference at all to the Roman 
bishop’s authority (not otherwise at least 
than to the authority of one single bishop 
yielding attestation to tradition.) 

26. It is odd, that even old popes them- 
selves, in elaborate tracts disputing against 
heretics (as Pope Celestine against Nes- 
torius and -Pelagius, Pope Leo against 
Eutyches—), do content themselves to 
urge testimonies of scripture, and argu- 
ments grounded thereon; not alleging 
their own definitive authority, or using 
this parlous argumentation : “I, the su- 
preme docior of the church, and judge 
of controversies, do assert thus; and 
therefore you are obliged to submit your 
assent.” 

27. It is matter of amazement, if the 
pope were such as they would have him 
to be, that in so many bulky volumes of 
ancient Fathers, living through many 
ages after Christ, in those vast treasuries 
of learning and knowledge, wherein-all 
sorts of truth are displayed, all sorts of 
duty are pressed, this momentous point 
of doctrine and practice should nowhere 
be expressed in clear and peremptory 
terms ([ speak so, for that by wresting 
words, by impertinent application, by 
straining consequences, the most ridicu- 
lous positions imaginable may be deduc- 
ed from their writings.) 

It is strange, that somewhere or other, 
at least incidentally, in their commenta- 
ries upon the scripture, wherein many 
places concerning the church and its hie- 
rarchy do invite to speak of the pope ; in 
their treatises about the priesthood, about 
the unity and peace of the church, about 
heresy and schism ; in their epistles con- 
cerning ecclesiastical affairs; in their 
historical narrations about occurrences 
in the church; in their concertations 
with heterodox adversaries, they should 
not frequently touch it, they should not 
sometimes largely dwell upon it. 


ii 


151 


Is it not marvellous, that Origen, St. 
Hilary, St Cyril, St. Chrysostom, St. Je- 
rome, St. Austin, in their commentaries 
and tractates upon those places of scrip- 
ture [ Tu es Petrus. Pasce oves] whereon 
they now build the papal authority, should 
be so dull and drowsy as not to say a 
word concerning the pope ? 

That St. Austin, in his so many elabo- 
rate tractates against the JDonatists 
(wherein he discourseth so prolixly about 
the church, its unity, communion, disci- 
pline), should never insist upon the duty 
of obedience to the pope, or charge 
those schismatics with their rebellion 
against him, or allege his authority 
against them? 

If we consider that the pope was bish- 
op of the imperial city, the metropolis of 
the world; that he thence was most 
eminent in rank, did abound in wealth, 
did live in great splendour and reputa- 
tion; had may dependencies, and great 
opportunities to gratify and relieve many 
of the clergy ; that of the Fathers whose 
volumes we have, as well affected to- 
wards him, divers were personally oblig- 
ed to him for his support in their distress 
(as Athanasius, Chrysostom, Theodoret ;) 
or as to their patrons and benefactors (as 
St. Jerome ;) divers could not but highly 
respect him as patron of the cause where- 
in they were engaged (as Basil, Gregory, 
Nazianzen, Hilary, Gregory Nyssen, 
Ambrose, Austin ;) some were his parti- 
sans in a common quarrel (as Cyril ;) di- 
vers of them lived in places and times 
wherein he had got much sway (as all 
the western bishops ;) that he had then 
improved his authority much beyond 
the old limits ; that all the bishops of the 
western or Latin churches had a peculiar 
dependence on him (especially after that 
by advantage of his station, by favour of 
the court, by colour of the Sardican ca- 
nons, by voluntary deferences and sub- 
missions, by several tricks, he had wound 
himself to meddle in most of their chief 
affairs ;)* that hence divers bishops were 
tempted to admire, to court, to flatter 
him ; that divers aspiring popes were apt 


* Τῆς Ῥωμαίων ἐπισκοπῆς ὁμοίως τῇ ᾿Αλεξανδρέ- 
wv πέρα τῆς ἱερωσύνης ἐπὶ δυναστείαν ἤδη πάλαι προ- 
ehOotees.—Socr. vii. 11. The bishopric of 
Rome is like to that of Alexandria, having now 
long ago arrived to that height of power above 
and beyond the priesthood. 


152 


to encourage the commenders of their 
authority, which they themselves were 
apt to magnify and inculcate; consider- 
ing, I say, such things, it is a wonder 
that in so many volumjnous discourses so 
little should be said favouring this pre- 
pretence, so nothing that proveth it 
[so much that crosseth it, so much in- 
deed, as I hope to shew, that quite over- 
throweth it. ] 

If it be asked how we can prove this, 
I answer, that (beside who carefully pe- 
ruseth those old books, will easily see it) 
we are beholden to our adversaries for 
proving it to us, when they least intend- 
ed as such a favour: for that no clear 
and cogent passages for proof of this pre- 
tence can be thence fetched, is sufficient- 
ly evident from the very allegations 
which, after their most diligent raking 
in old books, they produce; the which 
are so few, and fall so very short of their 
purpose, that without much stretching 
they signify nothing. 

28. It is monstrous, that in the code of 
the catholic church (consisting of the de- 
crees of so many synods, concerning 
ecclesiastical order and discipline) there 
should not be one canon directly declar- 
ing his authority ; nor any mention made 
of him, except thrice accidentally ;t once 
upon occasion of declaring the authority 
of the Alexandrine bishop, the other 
upon occasion of assigning to the bishop 
of Constantinople the ‘ second place of 
honour,” and ‘equal privileges” - with 
him. 

If it be objected, that these discourses 
are negative, and therefore of small 
force ; | answer, that therefore they are 
most proper to assert such a negative 
proposition: for how can we otherwise 
better shew a thing not to be, than by 
shewing it to have no footstep there, 
where it is supposed to stand ? How can 
we more clearly argue a matter of right 
to want proof, than by declaring it not to 
be extant in the laws grounding such 
right; not taught by the masters who 
profess to instruct in such things; not 
testified in records concerning the exer- 
cise of it? Such arguments indeed in 
such cases are not merely negative, but 


‘ Cone. Nic. can.6; Cone. Const. can. 2 


Conc. Chalc. can. 28. 


A TREATISE OF THE POPE’S SUPREMACY. 


rather privative ; proving things not to be, 
because not affirmed there, where in rea- 
son they ought to be affirmed; standing 
therefore upon positive suppositions, that 
holy scripture, δΝΝ general tradition are 
not imperfect and lame toward their de- 
sign; that ancient writers were compe- 
tently intelligent, faithful, diligent; that 
all of them could not conspire in perpetual 
silence about things, of which they had 
often fair occasion and great reason to 
speak : in fine, such considerations, how- 
ever they may be deluded by sophistical 
wits, will yet bear great sway, and often 
will amount near to the force of demon- 
stration, with men of honest prudence. 
However, we shall proceed to other dis- 
courses more direct and ns against 
the popish doctrine. 

Il. Secondly, we shall reed that this 
pretence, upon several accounts, is con- 
trary to the doctrine of holy scripture. 

1. This pretence doth thwart the holy 
scripture, by assigning to another the 
prerogatives and peculiar titles appropri- 
ated therein to our Lord. 

The scripture asserteth him to be our 
only Sovereign Lord and King: To us, 
saith it, there is one Lord; and, One 
King shall be king over them; who 
shall reign over the house of David for 
ever ; and of his kingdom there shall be 
no end ; who is the only Potentate, the 
King of kings and Lord of lords; 
the one Lawgiver, who is able to save 
and to destroy." 

The scripture speaketh of one Arch- 
pastor, and great Shepherd of the sheep, 
exclusively to any other; for, J wiil 
(said God in the prophet) set up one 
shepherd over them, and he shail feed 
the sheep; and, There (saith our Lord 
himself) shall be one fold, and one 
shepherd : who that shall be he express- 
eth, adding, Lam the good shepherd: 
the good shepherd giveth his life for the 
sheep’ (by Pope Boniface’s good leave, 
who maketh St. Peter or himself this 
shepherd.) 

The scripture telleth us, that we have 


"1Cor. vili.6; xii. 5; Eph. iv.5; Ez. 
xxxvii. 22; Luke i. 33; 1 Tim. vi. 15; James 
iv. 12, 

Y 1 Pet. v. 4; ii. 25; Heb. xiii. 20; Ezek. 


xxxiv. 23; John x. 16, 11, 14. 
~ Extrav. Com. lib. i. tit. 8, 6. 1. 


᾿ 
j 


one High Priest of our profession,* an- 
swerable to that one in the Jewish church, 
| liga 

The scripture informeth us, that there 
is but one supreme Doctor, Guide, Father 
of Christians, prohibiting us to acknowl- 
edge any other for such: Ye are all 
brethren: and call ye not any one father 
upon earth ; for one is your Father, even 
he that is in heaven: neither be ye called 
masters; for one is your Master, even 
Christ.» Good Pope Gregory (not the 
seventh of that name) did take this fora 

d argument ; for, “‘ What, therefore, 
dearest brother,” said he to John of 
Constantinople, “wilt thou say in that 
terrible trial of the Judge who is coming ; 
who dost affect to be called not only Fa- 
ther, but general Father in the world ὃ ἢ 

The scripture representeth the church 
as a building whereof Christ himself is 
the chief corner-stone ;* as a family, 
whereof he being the Pater-familias, all 
others are fellow-servants ; as one body, 
having one head; whom God hath given 
to be head over ail things to the church, 
which ts his body.* 

He is the one spouse of the church; 
which title one would think he might 
leave peculiar to our Lord ; there being 
no vice-husbands ; yet hath he been bold 
even to claim that, as may be seen in the 
Constitutions of Pope Gregory X. in one 
of their general synods.° 

It seemeth therefore a sacrilegious ar- 
rogance (derogating from our Lord’s hon- 
our) for any man to assume or admit 
those titles of ““ Sovereign of the Church, 
Head of the Church, our Lord, Arch- 
pastor, highest Priest, chief Doctor, 
Master, Father, Judge of Christians ;” 
upon what pretence, or under what dis- 
tinction soever: these ‘“ pompatic, fool- 


* Quid ergo, frater charissime, in illo terri- 
bili examine venientis Judicis dicturus es, qui 
non solum Pater, sed etiam generalis Pater in 
mundo vocari appetis ?— Greg. M. Epist. iv. 38. 

* Heb. iii. 1; ix. 7, 24. 

¥ Matt. xxiii. 8, 9. 

* Eph. ii. 20; 1 Pet. ii. 4. 

* Heb. iii. 6; Matt. x. 25; Eph. iv. 4; ii. 
16; Rom. xii.5; 1 Cor. xii. 13; Eph. i. 22; 
iv. 15; v.23; Col.i. 18; Hos.i. 11; One 
head, John iii. 29; Eph. v. 23; 2Cor. xi. 2, 
ἑνὶ ἀνδρί. 

Ὁ Sext. Decret. lib. i. tit. vi. cap. 3; Baron. 
an. 34, § 208; vide Greg. I. Epist. lib. iv. Ep. 
32, 34, 36, 38, 39; lib. vi. Ep. 24, 28, 30, 31; 
ib. vii. Ep. 70. 


Vo. Ill. 20 


ia 


A TREATISE OF THE POPE’S SUPREMACY. 


153 


ish, proud, perverse, wicked, profane 
words ;” these “names of singularity, 
elation, vanity, blasphemy” (to borrow 
the epithets with which Pope Gregory I. 
doth brand the titles of ““ Universal Bish- 
op,” and ‘C&cumenical Patriarch,” no 
less modest in sound, and far more inno- 
cent in meaning, than those now ascribed 
to the pope), are therefore to be rejected ; 
not only because they are injurious to all 
other pastors, and to the people of God’s 
heritage, but because they do encroach 
upon our only Lord, to whom they do 
only belong; much more to usurp the 
things which they do naturally signify, 
isa horrible invasion upon our Lord’s 
prerogative. 

Thus hath that great pope taught us 
to argue, in words expressly condemning 
some, and consequently all of them to- 
gether with the things which they signi- 
fy : “ What’* (saith he, writing to the 
bishop of Constantinople, who had ad- 
mitted the title of Universal Bishop or 
Patriarch) “ wilt thou say to Christ, the 
head of the universal church, in the trial 
of the last judgment, who by the appella- 
tion of Universal dost endeavour to sub- 
ject all his members to thee? Whom, I 
pray, dost thou mean to imitate in so 
perverse a word, but him who, despising 
the legions of angels constituted in fel- 
lowship with him, did endeavour to break 
forth unto the top of singularity, that he 
might both be subject to none, and alone 
be over all? who also said, I will ascend 
into heaven, and will exalt my throne 
above the stars for what are thy 
brethren, all the bishops of the univer- 
sal church, but the stars of heaven; to 
whom while by this haughty word thou 
desirest to prefer thyself, and to trample 
on their name in comparison to thee, 


* Tu quid Christo universalis ecclesiw capiti 
‘n extremi judicii dicturus examine, qui cuncta 
ejus membra tibimet coneris Universalis appel- 
latione supponere ? Quis rogo in hoc tam per- 
verso vocabulo nisi ille ad imitandum proponi- 
tur, qui despectis angelorum legionibus secum 
socialiter constitutis ad culmen conatus est sin- 
gularitatis erumpere, ut et nulli subesse, et so- 
lus omnibus preesse videtur? qui etiam dixit, 
In ecelum conscendam, super astra coli exal- 
tabo solium meum quid enim fratres tui 
omnes universalis ecclesiw episcopi, nisi astra 
e@li sunt? quibus dum cupis temetipsam vo- 
cabulo elationis preponere, eoramque nomen 
tui —— calcare Greg. Ep. 
iv. 38. 


154 


what dost thou say, but, I will climb 
into heaven ?” 

And again, in another epistle to the 
bishops of Alexandria and Antioch, he 
taxeth the same patriarch for “ assuming 
to boast so that he attempteth to ascribe 
all things to himself, and studieth by the 
elation of pompous speech to subject to 
himself allthe members of Christ, which 
do cohere to one sole head, namely to 
Christ.”* 

Again, “I confidently say, that who- 
ever doth call himself Universal Bishop, 
or desireth to be so called, doth in his 
elation forerun Antichrist, because he 
pridingly doth set himself before all 
others.” 

If these argumentations be sound, or 
signify any thing, what is the pretence 
of universal sovereignty and pastorship 
but a piece of Luciferian arrogance ? 
Who can imagine that even this pope 
could approve, could assume, could ex- 
ercise it? If he did, was he not mon- 
strously senseless, and above measure 
impudent, to use such discourses, which 
so plainly, without altering a word, might 
be retorted upon him; which are built 
upon suppositions, that it is unlawful and 
wicked to assume superiority over the 
church, over all bishops, over all Chris- 
tians; the which indeed (seeing never 
pope was of greater repute, or did write 
in any case more solemnly and seriously) 
have given to the pretences of his suc- 
cessors so deadly a wound, that no balm 
of sophistical interpretation can be able 
to heal it. 

We see that according to St. Gregory 
M. our Lord Christ is the one only 
head of the church;’* to whom for 


* Jactantiam sumpsit ita ut universa sibi 
tentet adscribere, et omnia que soli uni capiti 
coherent, videlicet Christo. per elationem pom- 
patici sermonis ejusdem Christi sibi studeat 
membra subjugare.—Gr. M. Ep. iv. 36. The 
same words we have in the epistle of pope Pe- 
lagius (predecessor of St. Gregory) tothe bish- 
ops of Constantinople. (P. Pelagii Ep. 8.) 

+ Ego autem fidenter dico, quia quisquis se 
Universalem Sacerdotem voca:, vel vocari de- 
siderat, in elatione sua Antichristum preecurrit 
quia superbiendo se ceteris pra ponit.—( Greg. 
I. lib. vi. Ep. 30.) Mec dispari superbia ad 
errorem ducitur; quia sicut perversus ille De-~ 
us videri vult super omnes homines ; ita quis- 
quis est, qui solus sacerdos appellari appetit, 
super ceeteros sacerdotes se extollit—(ad Mau- 
ric. Aug.) 


* Vide P. Pelag. Ep. 3. 


δ... 


A TREATISE OF THE POPE’S SUPREMACY. 


company let us adjoin St. Basil M. (that — 
we may have both Greek and Latin for 
it), who saith, that (according to St. Paul) 
‘we are the body of Christ, and mem- 
bers one of another, because it is mani- 
fest that the one and sole truly head, 
which is Christ, doth hold and connect 
each one to another unto concord.”* 

To decline these allegations of scrip- 
ture, they have forged distinctions, of 
several kinds of churches, and several 
sorts of heads; the which evasions I 
shall not particularly discourse, seeing 
it may suffice to observe in general, that 
no such distinctions have any place or 
any ground in scripture, nor can well 
consist with it; which simply doth re- 
present the church as one kingdom, @ 
kingdom of heaven, a kingdom not of 
this world ; all the subjects whereof have 
their πολίτευμα in heaven,’ or are con- 
sidered as members of a city there ; so 
that itis vain to seek for a sovereign 
thereof in this world: the which also 
doth to the catholic church sojourning on 
earth usually impart the name and attri- 
butes properly appertaining to the church 
most universal (comprehensive of all 
christians in heaven and upon earth),° 
because that isa visible representative 
of this, and we by joining in offices of 
piety with that do communicate with 
this; whence that which is said of one 
(concerning the unity of its king, its 
head, its pastor, its priest) is to be under- 


* ἸΚρατούσης δηλονότι καὶ συναπτούσης ἕκαστον 
τῷ ἄλλῳ πρὸς ὁμόνοιαν τῆς λιᾶς καὶ μόνης ἀληθῶς κε- 
Paris, ἥτις ἐστιν ὃ Xo:erés.—Bas. M. de Jud. 
Div. tom. 11. p. 261. Totus Christus caput et 
corpus est; caput unigenitus Dei Filius, et cor- 
pus ejus ecclesiz, sponsus et sponsa, duo in 
carne una. Quicungue de ipso capite ab scrip- 
turis sanctis dissentiunt, etiamsiin omnibus 
locis inveniantur in quibus ecclesia designata 
est, non sunt in ecclesia, &c.—Aug. de Unit. 
Eccl. cap. 4; vide contra Petil. iii. 42. Whole 
Christ is the head and the body; the head the 
only begotten Son of God, and and his body 
the church, the bridegroom and the spouse, 
two in one flesh. Whoever disagree about the 
head itself from the holy scriptures, though 
they are found in all places in which the church 
is designed, they are not in thechurch, &c. It 
was unhappily expressed by Bellarmine —— 
Ecclesia secluso eiam Christo unum caput ha- 
bere debet.—De pont. R.i.9§, Ac ne forte. 
The church, even Christ himself, being set 
aside, ought to have one head. 

4 Jehn xviii. 36; Phil. iii. 20; Heb. xii. 22. 

9 Acts xx. 28; Matt. xvi. 18; 1 Cor xii. 28; 
xv. 9; Gal. i. 13. 


A TREATISE OF THE POPE’S SUPREMACY. 


stood of the other ;‘ especially consider- 
ing that our Lord, according to his 
promise, is ever present with the church 
here, governing it by the efficacy of his 
Spirit and grace, so that no other cor- 
poreal or visible head of this spiritual 
body is needful.* — 

It was to be sure a visible headship 
which St. Gregory did so eagerly im- 
pugn and exclaim against; for he could 
not apprehend the bishop of Constanti- 
nople so wild, as to affect a jurisdiction 
over the church mystical, or invisible. 

2. Indeed, upon this very account, 
the Romish pretence doth not well ac- 
cord with holy scripture,: because it 
transformeth the church into another 
kind of body than it was constituted by 
God, according to the representation of 
it in scripture : for there it is represented 
as a spiritual and heavenly society, com- 
pacted by the bands of one faith, one 
hope, one spirit of charity :* but this 
pretence turneth it into a worldly frame ; 
united by the same bands of interest 
and design; managed in the same man- 
ner, by terror and allurement; support- 
ed by the same props of force, of policy, 
of wealth, of reputation and splendour, 
as all other secular corporations are.t 

You may call it what you please : but 
it is evident, that in truth the papal mon- 
archy is a temporal dominion, driving on 
worldly ends by worldly means; such 
as our Lord did never mean to institute : 
so that the subjects thereof may with 
far more reason than the people of Con- 
stantinople had, when their bishop Nes- 
torius did stop some-of their priests from 
contradicting him, say, ‘‘We have a 
king; a bishop we have not:”i so that 


* Christus arbitrio et nutu ac presentia sna 
et prepositos ipsos, et ecclesiam cum przpositis 
gubernat.—Cypr. Ep. 69. Christ, by his own 
arbitrement, and power, and presence, governs 
both the hishops themselves, and the church 
with the bishops. 

+ Caput nostrum, quod Christus est, ad hoc 
508 esse membra nos voluit, ut per compagem 
charitatis et fidei unum nos in se corpus effice- 
ret.— Greg. M. Ep. vii. 111. Our head, which 
is Christ, would therefore have us to be his 
members, that by the conjunction of charity 
and faith he might make us to be one body. 

$ Βασιλέα ἔχομεν, ἐπίσκοπον οὐκ Eyopnsv.—Conc. 
Eph. Part. cap. 30. 

f Matt. xxviii. 20. 

& John xviii. 36. 

δ Eph. iv. 4,5; 2 Cor. x. 4. 


155 


upon every pope we may charge that 
whereof Anthimus was accused, in the 
synod of Constantinople, under Menas : 
‘** That he did account the greatness and 
dignity of the priesthood to be, nota 
spiritual charge of souls, but asa kind 
of politic rule.”* 

This was that which seeming to be 
affected by the bishop of Antioch, in 
encroachment upon the church of Cy- 
prus, the Fathers of the Ephesine synod 
did endeavour to nip; enacting a canon 
against all such invasions, ‘lest under 
pretext of holy discipline the pride of 
worldly authority should creep ἴῃ." 
And what pride of that kind could they 
mean beyond that which now the popes 
do claim and exercise ?i Now, dol 
say, after that the papal empire hath 
swollen to such a bulk: whereas so long 
ago, when it was but in its bud and 
stripling age, it was observed of it by a 
very honest historian, “ that the Roman 
episcopacy had long since advanced into 
a high degree of power beyond the 
priesthood.”’|| 

3. This pretence doth thwart the scrip- 
ture by destroying that brotherly co-ordi- 
nation and equality, which our Lord did 
appoint among the bishops and chief pas- 
tors of hischurch: he did (as we before 
shewed) prohibit all his apostles to as- 
sume any domination, or authoritative su- 
periority over one another; the which 
command, together with others concern- 
ing the pastoral function, we may well 
suppose to reach their successors: so did 
St. Jerome suppose, collecting thence 
that all bishops by original institution 
are equals, or that no one by our Lord’s 
order may challenge superiority over 
another: ‘* Wherever” (saith he) “a 
bishop is, whether at Rome or at Eugu- 
bium, at Constantinople or at Rhegium, 
at Alexandria or at Thanis, he is of the 


* Τὸ ris ἀρχιερωσύνην μέγεθος καὶ ἀξίωμα οὐ 
πνευματικὴν Ψυχῶν ἐπιστασίαν εἶναι λογισάμενος, 
ἀλλ᾽ οἷόν τινα πολιτικὴν ἀρχὴν, &c.—Conc. sub. 
Men. Act. i. pag 99. 

+ Μηδὲ ἐν ἱερουργίας προσχήματι ἐξουσίας κοσμι- 
κῆς τῦφος rapecodénrarc.—Can. Eph. i. can. 8. 

¢ This was that which, about the same time, 
the Fathers of the African synod do request P. 
Celestine to forbear ; nec permittere, ut fu- 
mosum mundi fastum Christi ecclesiw inducere 
videamur.—Conc. Afr. ad P. Celest. 1. 

\| Τῆς Ῥωμαίων ἐπισκοπῆς ὁμοίως τῇ ᾿Αλεξαν- 
ὁρέων πέρα τῆς ἱερωσύνης ἐπὶ δυναστείαν πάλαι προ- 
ἐλθούσης .---ϑοογ. vii. 11. 


156 


same worth, and of the same priesthood ; 
the power. .of wealth or lowness of pov- 
erty do not make a bishop higher or low- 
er; but all are successors of the apos- 
tles.”* Where doth not he plainly deny 
the bishop of Eugubium to be inferior to 
him of Rome, as being no less a succes- 
sor of the apostles than he? Doth he 
not say these words in way of proof, 
that the authority of the Roman bishop 
or church was of no validity against the 
practice of other bishops and churches ?7 
(upon occasion of deacons there taking 
upon them more than in other places, as 
cardinal deacons do now;) which ex- 
cludeth such distinctions, as scholastical 
fancies have devised, to shift off his tes- 
timony; the which he uttered simply, 
never dreaming of such distinctions. 
This consequence St. Gregory did sup- 
pose, when he therefore did condemn 
the title of Universal Bishop, because it 
did ‘imply an affectation of superiority” 
and dignity in one bishop above others; 
of “‘abasing the name of other bishops 


_ = ~o. ΎΎΥΨΥΥΟ 


ee 
Ἂ 


A TREATISE OF THE POPE’S SUPREMACY. 


that they did affect superiority, they did 
sometimes disclaim it: so did Pope Ge- 
lasius 1. (a zealous man for the honour 
of his See.) 

4. This pretence doth thwart the holy 
scripture, not only by trampling down 
the dignity of bishops (which according 
to St. Gregory doth imply great pride 
and presumption), but as really infring- 
ing the rights granted by our Lord to his 
church, and the governors of it.? 

For to each church our Lord hath im- 
posed a duty, and imparted a power of 
maintaining divine truth, and so approv- 
ing itself a pillar and support of truth ;' 
of deciding controversies possible and 
proper to be decided with due temper, ul- 
timately without further resort; for that 
he, who will not obey or acquiesce in its 
decision, is to be as a heathen or publi- 
can; of censuring and rejecting offend- 
ers (in doctrine or demeanour;) Those 
within (saith St. Paul to the church of 
Corinth) do not ye judge? But them 
that are without, God judgeth: where- 


in comparison of his own,” of extolling} fore put away from among yourselves 


“himself above the rest of priests,”{ &c. 

This the ancient popes did remember, 
when usually in their compellation of 
any bishop they did style them ‘“ breth- 
ren, colleagues, fellow-ministers, fellow- 
bishops,”’|| not intending thereby compli- 
ment or mockery, but to declare their 
sense of the original equality among 
bishops; notwithstanding some differ- 
énces in order and privileges, which their 
See had obtained. And that this was 
the general sense of the Fathers we shall 
afterward shew. 

Hence, when it was objected to them, 


* Ubicunque fuerit episcopus sive Rome, 
sive Eugibii, sive Constantinopoli, sive Rhegii, 
sive Alexandriz, sive Thanis, ejusdem meriti, 
ejusdem et sacerdotii; potentia divitiarum et 
paupertatis humilitas vel sublimiorem vel infe- 
riorem episcopum non facit; ceterum omnes 
apostolorum successores sunt.—Hier. Ep. 85. 
(ad Evagr.) 

ἡ Si auctoritas queritur, orbis major est ur- 
be ; Ubicunque, &c. 

+ Illud appetunt unde omnibus digniores vi- 
deantar.—Gr. Ep. iv. 34, Quia superbiendo 
se cwteris preponit.—Ep. vi. 38. Super cete- 
ros sacerdotes se extollit—Jid. Cupis epis- 
coporum nomen tui comparatione calcare.— 
Ep. iv. 38. Cuncta ejus membra tibimet cona- 
ris supponere.—Ibid. 

|| (Invigiletur ergo ut omnibus coepiscopis 
nostris et fratribus innotescat.—P. Cora. apud 
Cyp. Ep. 48.) 


that wicked person: of preserving order 
and decency, according to that rule pre- 
scribed to the church of Corinth, Let adl 
things be done decently and in order :i 
of promoting edification; of deciding 
causes. 

All which rights and privileges the 
Roman bishop doth bereave the churches 
of, snatching them to himself; pretend- 
ing that he is the sovereign doctor, judge, 
regulator of all churches ; overruling and 
voiding all that is done by them, accord- 
ing to his pleasure. 

The scripture hath enjoined and em- 


* Hic non tam optamus preponi aliis (sicut 
preedicas), quam cum fidelibus cunctis sanc- 
tum et Deo placitum habere consortium.—P. 
Gelas. I. Ep. 9. (ad-Euphem. Ep. CP.) Here 
we do not so much desire to be advanced above 
others, as together with all the faithful to make 
up a consort holy and well-pleasing to God. 
Vobis subtrahitur, quod alteri plus 
quam ratio exigit preebetur.—Greg. vii. 30. (p. 
451.) What is yielded to another more than 
reason requires, is taken from you. IIpdypa 
τῆς πάντων ἐλευθερίας dnrépevov.—Syn. Eph. 
ΤΙ. can. 8. A thing that entrencheth upon the 
freedom of all others. 

' Rev. ii. etiii.; 1 Tim, iii. 15; Matt. xviii. 
17, ἐὰν δὲ παρακούσῃ, &c. Οὐχὶ rods ἔσω ὑμεῖς 
κρίνετε ; 

| 1 Cor. ν. 12, καὶ ἐξαίρε---εὐΐα v. 4,5; Rev. 
ii. 20; 1 Cor. xiv. 40; 1 Thess v. 14; Rom. 
xiv. 19; 1 Cor. vi. 1. 


powered all bishops to feed, guide, and 
rule their respective churches, as the 
ministers, stewards, ambassadors, angels 
of God; for the perfecting of the saints, 

r the work of the ministry, for the ed- 
ification of the body of Christ:* to 
whom God hath committed the care of 
their people, so that they are responsible 
for their souls. 

All which rights and privileges of the 
episcopal office the pope hath invaded, 
doth obstruct, cramp, frustrate, destroy ; 
pretending (without any warrant) that 
their authority is derived from him ; forc- 
ing them to exercise it no otherwise than 
as his subjects, and according to his plea- 
sure.* But of this point more after- 
ward. 

5. This pretence doth thwart the scrip- 
ture, by robbing all Christian people of 
the liberties and rights’ with which by 
that divine charter they are endowed, 
and which they are obliged to preserve 
inviolate. 

St.. Paul enjoineth the Galatians to 
stand fast in the liberty wherewith Christ 
hath made us free, and not to be entang- 
led again with the yoke of bondage.’ 
There is therefore a liberty which we 
must maintain, and a power to which we 
must not submit: and against whom can 
we lave more ground to do this, than 
against him who pretendeth to dogma- 
tize, to define points of faith, to impose 
doctrines (new and strange enough) on 
our consciences, under a peremptory ob- 
ligation of yielding assent to them; to 
prescribe laws, as divine and necessary 
to be observed, without warrant, as those 


* Dei et apostolic sedis gratia.—Vide post. 
Superbum nimis est et immoderatum ultra fi- 
nes proprios tendere, et antiquitate calcata ali- 
enum jus velle preripere, atque ut unius cres- 
cat dignitas, tot metropolitanoram impugnare 
primatus, &c.—P, Leo I. Ep. 55. It is too 
proud and unreasonable a thing for one to 
Stretch himself beyond his bounds, and mau- 
gre all antiquity to snatch away other men’s 
right; and that the dignity of one may be en- 
hanced, to oppose the primacies of so many 
metropolitans. 

+ Sancte ecclesie universali injuriam facit. 
—Greg. 1. Ep. i. 24. It does wrong to the holy 
catholic church. Plebis majestas.—Cypr. Ep. 
55. (ad Corn. P.) p. 117. 

® Acis xx. 28; Heb. xiii. 17; 1 Pet. v. 2. 
1 Tim. iii. 15; Tit.i.7; 1 Cor. xii. 28; Eph. 
«- 11; Rev. ιἱ. &c.; Eph. ἱν. 12; Heb. xiii. 


' Gal. τι 1. 


ie 


A TREATISE OF THE POPE’S SUPREMACY. 


157 


dogmatists did, against whom St. Paul 
biddeth us to maintain our liberty ?™ (so 
that if he should declare “ virtue to be 
vice, and white to be black, we must be- 
lieve him,” some of his adherents have 
said, consistently enough with his pre- 
tences :) for,— 

Against such tyrannical invaders we 
are bound to maintain our liberty, accord- 
ing to that precept of St. Paul; the 
which if a pope might well allege 
against the proceedings of a general 
synod," with much more reason may we 
thereby justify our non-submission to one 
man’s exorbitant domination. 

This is a power which the apostles 
themselves did not challenge to them- 
selves; for, We (saith St. Paul) have not 
dominion over your faiih, but are help- 
ers of your joy.° 

They did not pretend that any Chris- 
tian should absolutely believe them in 
cases wherein they had not revelation 
(general or special) from God; in such 
cases referring their opinion to the judg- 
ment and discretion of Christians.” 

They say, Though we, or an angel 
from heaven, preach any other gospel un- 
to you than that which we have preached 
unto you, let him be accursed: If any 
man, &c.; which precept, with many 
others of the like purport (enjoining us 
to examine the truth, to adhere unto the 
received doctrine, to decline heterodox- 
ies and novelties), doth signify nothing, 
if every Christian hath not allowed to 
him a judgment of discretion, but is tied 
blindly to follow the dictates of another. 

St. Austin (Iam sure) did think this 
liberty such, that without betraying it, no 
man could be obliged to believe any thing 
not grounded upon canonical authority : 
for to a Donatist, his adversary, citing the 
authority of St. Cyprian against him, he 
thus replieth: “Βαϊ now seeing it is not 
canonical which thou recitest, with that 
liberty to which the Lord hath called 
us, I do not receive the opinion, differing 
from scripture, of that man whose praise 
I cannot reach, to whose great learning 
Ido not compare my writings, whose 
wit I love, in whose speech 1 delight, 


™ Gal. v. 1; Col. ii. 16, 18. 

ΒΡ Leo I. Ep. 28. 

9 2 Cor. i. 94. P1 Cor. x. 15; vii. 12, 25, 40. 
4 Gal. i.8. 


158 


whose charity I admire, whose martyr- 
dom I reverence.””* 

This liberty, not only the ancients, but 
even divers popes, have acknowledged 
to belong to every Christian ; as we shall 
hereafter shew, when we shall prove, 
that we may lawfully reject the pope, as 
a patron of error and iniquity. 

6. It particularly doth thwart scripture 
by wronging princes, in exempting a nu- 
merous sort of people from subjection to 
their laws and judicature; whereas, by 
God’s ordination and express command, 
every soul is subject to them;‘ not ex- 
cepting the popes themselves (in the opin- 
ion of St. Chrysostom, except they be 
greater than any apostle.) 

By pretending to govern the subjects 
of princes without their leave; to make 
laws without his permission or confirma- 
tion; to cite his subjects out of their ter- 
ritories, &c.; which are encroachments 
upon the rights of God’s unquestionable 
ministers. 

lil. Further, becasue our adversaries 
do little regard any allegation of scripture 
against them (pretending themselves to be 
the only masters of its sense, or of com- 
mon sense, judges and interpreters of 
them), we do allege against them, that this 
pretence doth also cross tradition, and the 
common doctrine of the Fathers. For, 

1. Common usage and practice is a 
good interpreter of right ; and that shew- 
eth no such right was known in the prim- 
itive church. 

2. Indeed the state of the primitive 
church did not admit it. 

3. The Fathers did suppose no order in 
the church, by original right or divine in- 
stitution, superior to that of a bishop; 
whence they commonly did style a bishop 
the highest priest, and episcopacy the top 
of ecclesiastical orders.* 

** The chief priest,’ saith Tertullian, 


* Nune vero quoniam canonicum non est 
quod recitas, ea libertate ad quam nos vocavit Do- 
minus, ejas Vivi, cujus laudem consequi non 
valeo, cujus multis literis scripta mea non com- 
paro, cujus ingenium diligo, cujus ore delector, 
cujus charitatem miror, eujus martyrium vene- 
ror. hoc quod aliter sapuit non accipio.—Aug. 
contr. Cres. ii. 32. 

* 'And rod Ἰζυρίου διδαχθέντες ἀκολουθίαν moay- 
μάτων rots piv ἐπισκόποις τὰ τῆς ἀρχιερωσύνης ἐνεί- 
μᾶμεν, &c.—Const. Apost. vill. 46. 

© Rom. xiii. 1. 


A TREATISE OF THE POPE’S SUPREMACY. 


“that is, the bishop, hath the right of 
giving baptism.”* - 

* Although” (saith St. Ambrose) * the 
presbyters also do it, yet the beginning 
of the ministry is from the highest 
priest.” ἡ 

Optatus calleth bishops “‘ the tops and 
princes of 4}}. 8 

‘The divine order of bishops” (saith 
Dionysius) “is the first of divine orders ; 
the same being also the extreme and last 
of them ; for into it all the frame of our 
hierarchy is resolved and accomplish- 
ed.”’|| 

This language is common even among 
popes themselves, complying with the 
speech then current ;§ for, ‘* Presbyters,” 
saith Pope Innocent L, “ although they 
are priests, yet have they not the top of 
high-priesthood.” ) 

“ΝΟ man,” saith Pope Zozimus I., 
“ὁ against the precepts of the Fathers, 
should presume to aspire to the highest 
priesthood of the church.’ 

“ It is decreed” (saith Pope Leo. 1.) 
‘that the chorepiscopi, or presbyters, 
who figure the sons of Aaron, shall not 
presume to snatch that which the princes 
of the priests (whom Moses and Aaron 


* Dandi quidem jus habet sammus sacerdos, 
qui est episcopus.— Tert. de Bapt. cap. 17. 

ἡ Licetenim et presbyteri faciant,tamen exor- 
dium ministerii est asummo sacerdote.—Ambr. 
de Sacr. iii. 1. Suscepisti gubernacula summi 
sacerdotii.—Jd. Ep. 5. . 

t Apices et principes omnium sacerdotes.— 
Opt. 1. Ecclesie salus in summi sacerdotis 
dignitate pendet.— Hier. contr. Lucif. 4. The 
safety of the church depends upon the dignity 
of the high priest. Ego dignus summo sacer- 
dotio decernebar.—Id. Ep. 99. (ad Asell.) In 
episcopo omnes ordines sunt, quia primus sa- 
cerdos est, hoe est princeps sacerdotum, et pro- 
pheta et evangelista, et caetera adimplenda offi- 
cia ecclesiw in ministerio fidelium.—Ambr. in 
Eph. iv. 11. In the bishop there are all orders, 
because he is the first priest; 7. e. the prince of 
priests, and prophet, and evangelist, and all 
other offices of the church, to be fulfilled in the 
ministry of the faithful. : . 

|| Ἢ θεία τῶν ἱεραρχῶν τάξις, &c. supr. Pon- 
tifex princeps sacerdotum est, quasi via se- 
quentium; ipse et summus sacerdos, ipse et 
pontifex maximus nuncupatur.—Isid. Hisp. 
apud Grat. Dist. xxi. cap. 1. 

§ Nam presbyteri, licet sint sacerdotes, pon- 
tificatus tamen apicem non habent.—P. Innoc. 
I. Ep. 1. (ad Decent.) —— dum facile impo- 
nuntur manus, dum negligenter summus sa- 
cerdos eligitur.—Id. Ep. 12, (ad Aurel.) 

4 Ne quis contra Patrum pracepta —— ad 
summum ecclesie sacerdotium aspirare pre- 
sumeret.—P. Zos. 1. Ep. 1. (ad Hesych.) 


—— --ς--- 


A TREATISE OF THE POPE’S SUPREMACY. 159 


did typify) are commanded to do.’* 
[Note, by the way, that seeing, accord- 
ing to this pope’s mind (after St. Jerome), 
Moses and Aaron did in the Jewish policy 
represent bishops, there was none there 
to prefigure the pope. | 

In those days the bishop of Nazianzum 
(a petty town in Cappadocia) was an 
high priest (so Gregory calleth his fa- 
ther).¢ And the bishop of a poor city in 
Afric is styled “" Sovereign Pontiff of 
Christ, most blessed Father, most blessed 
Pope ;”i and the very Roman clergy 
doth call St. Cyprian “" most blessed and 
most glorious pope:”|| which titles the 
pope doth now so charily reserve and 
appropriate to himself. 

But innumerable instances of this kind 
might be produced: I shall only there- 
fore add two other passages, which seem 
very observable, to the enforcement of 
this Discourse. 

St. Jerome, reprehending the discipline 
of the Montanists,§ hath these words: 
** With us the bishops do hold the places 
of the apostles ; with them a bishop is in 
the third place: for they have for the first 
rank the patriarchs of Pepusa in Phrygia ; 
for the second, those whom they call 
cenones; so are bishops thrust down in- 
to the third, that is, almost the last place ; 
as if thence religion became more sstate- 
ly, if that which is first with us be the 


last with them.” Now doth not St. 
Jerome here affirm, that every bishop 
hath the place of an apostle, and the 
first rank in the church? Doth not he 
tax the advancement of any order above 
this ? May not the popish hierarchy most 
patly be compared to that of the Mon- 
tanists, and is it not equally liable to the 
censure of St. Jerome? Doth it not 
place the Roman pope in the first place, 
and the cardinals in the second, detrud- 
ing the bishops into a third place? 
Could the Pepusian patriarch, or his 
cenones, either more overtop in dignity, 
or sway by power over bishops, than 
doth the Roman patriarch and his car- 
dinals ? 

Again, St. Cyprian telleth Pope Cor- 
-nelius, that in episcopacy doth reside 
‘‘ the sublime and divine power of gov- 
erning the church ;” it being ‘ the sublime 
top of the priesthood.”* ‘* He” (saith 
the blessed man concerning Pope Corne- 
lius) **did not suddenly arrive to episco- 
pacy ; but being through all ecclesiasti- 
cal offices promoted, and having in di- 
vine administrations often merited of 
God, did by all the steps of religion mount 
to the sublimest pitch of priesthood.” 
Where it is visible, that St. Cyprian doth 
not reckon the papacy, but the episco- 
pacy of Cornelius, to be that top of 
priesthood (above which there was no- 
thing eminent in the church), unto which 
he passing through the inferior degrees 
of the clergy had attained. 

In fine, it cannot well be conceived 
that the ancients constantly would have 
spoken in this manner, if they had allow- 
ed the papal office tobe such as_ now it 
doth bear itself; the which indeed is an 
order no less distant from episcopacy 
than the rank of a king differeth from 
that of the meanest baron in his kingdom. 

Neither is it prejudicial to this discourse 
(or to any preceding), thatin the primi- 
tive church there were some distinctions 
and subordinations of bishops (as of pa- 


* Ideoque id quod tantum facere principibus 
Sacerdotum jussum est, quorum typum Moses 
et Aaron tenucrunt, omnino decretum est, ut 
chorepiscopi vel presbyteri qui fillorum Aaron 
gestant figuram, arripere non presumant.—P. 
Lew Ep. 88. Pontificatus apicem non habent. 
—Ilhid. vide Ep. \xxxiv. cap.5; 5. Hier. ad 
Evagr. Ut sciamus traditiones apostolicas 
Sumptas de Veteri Testamento, Quod Aaron et 
filii ejus atque Levite in templo fuerunt, hoc 
Sibi episcopi, presbyteri et diaconi vindicant in 
ecclesia.—Or. xix. p. 309. 

t A bishop called ἀρχιερεύς.. Apost. Const. 
viii. 10, 12. 

Sammus Christi pontifex Augustinus.— 
(Paulin. apud Aug. Ep. 36;) Aug. Ep. 35. 
tissigo pape Augustino.—Hieron. (Aug. 
Ep. 11, 13, 14, &c.) 
_ |_Optamus te beatiss. et gloriosissime papa 
in Domino semper valere.—£p. 31. + actum est de episcopatus vigore, et 

§ Apud nos apostoloram locum episcopi te-| de ecclesie gubermande sublimi ac divina po- 

Ment, apud eos episcopus tertias est; habent| testate.—Cypr. Ep. 55. (ad P. Cornel.) 


enim primos de Pepusa Phrygie patriarchas, ἡ Non iste ad episcopatum subito pervenit, 
secundos quos appellant cenones ; atque ita in| sed per omnia ecclesiastica officia promotus, et 
tertium, id est pene ultimum locum episcopi| in divinis administrationibus Dominum seepe 
devolyuntur ; quasi exinde ambitiosior religio| promeritus, ad sacerdotii sublime fastigium 


, Siquod apud nos primum est, apud illos| cunctis religionis gradibus ascendit.—Cypr. 
hovissimum sit.— Hier. (ad Marcellam), Ep.54.| Ep. 52. 


160 


triarchs, primates, metropolitans, com- 
mon bishops),* for, 

These were according to prudence 
constituted by the church itself for the 
more orderly and peaceable administra- 
tion of things. 

These did not import such a difference 
among the bishops, that one should domi- 
neer over others, to the infringing of 
primitive fraternity, or common liberty ; 
but a precedence in the same rank, with 
some moderate advantages for the com- 
mon good. 

These did stand under authority of 
the church; and might be changed or 
corrected, as was found expedient, by 
common agreement. 

By virtue of these, the superiors of 
this kind could do nothing over their-sub- 
ordinates in an arbitrary manner, but 
according to the regulation of canons, 
established by consent in synods; by 
which their influence was amplified or 
curbed.t 

When any of these did begin to domi- 
neer, or exceed his limits, he was liable 
to account and correction; he was ex- 
claimed against as tyrannical. 

When primates did begin to swell and 
encroach, good mendeclared their dis- 
pleasure at it, and wished it removed ; 
as is known particularly by the famous 
wish of Gregory Nazianzen.|| 

But we are discoursing against a supe- 
riority of a different nature, which found- 
eth itself in the institution of Christ, im- 
poseth itself on the church, is not altera- 
ble or governable by it, can endure no 
check or control, pretendeth to be en- 
dowed with an absolute power to act 
Without or against the consent of the 
church, is limited by no certain bounds 
but its own pleasure, &c.§ 

* The Africans had a particular care. that 
this primacy should not degenerate into tyrany. 

+ Cone. Ant. can. 9; vide Apost. can. 34; 
Conc. Carth. apud Cypr. Cod. Afr. can. 39; 
Nestorius, Dioscorus. 

£ O04 rn τυπαννίδας τὰς φιλαρχίας ἐκθύμως διεκ- 
δικοῦντες.---- ἘΠ 56 Ὁ. villi. 1. So Eusebius com- 
plaineth of the bishops in his time. So Isidor. 
Pelusiot.—Ep. xx. 125; iv. 219. 

|| 'Ὡς ὄφελον ye μηδὲ ἦν προεδρία, μηδὲ τις τόπου 
προτίμησις, καὶ τυραννικὴ mpovoyia.—Greg. Naz. 
Orat. 28. Othat there were not at all any 
presidency, or any preference in place, and ty- 
rannical prerogative ! 

§ So Socrates of the bishop (not only of 
Rome, but) of Alexandria.—Liv. vil. cap 11, 
So St. Chrysostom in 1 Tim. iii. 1, in Ep. Orat, 


A TREATISE OF THE POPE’S SUPREMACY. 


IV. Further, this pretence may be im- 
pugned by many arguments springing 
from the nature and reason of things ab- 
stractedly considered ; according to which 
the exercise of such an authority may 
appear unpracticable, without much in- 
iquity and great inconvenience, in preju- 
dice to the rights of Christian states and 
people, to the interests of religion and 
piety, to the peace and welfare of man- 
kind: whence it is to be rejected, as a pest 
of Christendom. 

1. Whereas all the world in design 
and obligation is Christian (the utmost 
parts of the earth being granted in pos- 
session to our Lord; and his gospel ex- 
tending to every creature under heaven),* 
and may in effect become such, when 
God pleaseth, by acceptance of the 
gospel; whereas it may easily happen, 
that the most distant places on the earth 
may embrace Christianity ; whereas real- 
ly Christian churches have been and are 
dispersed all about the world ; itis thence 
hugely incommodious, that all the church 
should depend upon an authority resident 
in one place, and to be managed by one 
person: the church, being such, is too 
immense, boundless, uncircumsceribed, 
unwieldy a bulk, to be guided by the in- 
spection, or managed by the influence, 
of one such authority or person. 

If the whole world were reduced un- 
der the government of one civil monarch, 
it would necessarily be ill governed, as 
to policy, to justice, to peace : the skirts, 
or remoter parts from the metropolis or 
centre of the government, would ex- 
tremely suffer thereby; for they would 
feel little light or warmth from majesty 
shining at such a distance: they would 
live under small awe of that power, 
which was so far out of sight: they 
must have very difficult recourse to it, 
for redress of grievances, and relief of 
oppressions ; for final decision of causes, 
and composure of differences ; for cor- 
rection of offences, and dispensgtion of 
justice, upon good information, with tol- 
erable expedition: it would be hard to 
preserve peace, or quell seditions, and 
suppress insurrections, that might arise 
in distant quarters. 


11. So Greg. Naz. complained of τυραννικὴ 
προνομίᾳ.----Ἰ 14, | 
‘ Psal. ii.8; Col. i. 23; Luke xxiv. 47; 
Matt. xxviii. 19. 


A TREATISE OF THE POPE’S SUPREMACY. 


What man could obtain the knowledge 
or experience needful skilfully and justly 
to give laws or administer judgment to 
so many nations different in humour, in 
language, and customs? What mind of 
man, what industry, what leisure, could 
serve to sustain the burden of that care, 
which is needful to the wielding such an 
office? How and when should one man 
be able to receive all the addresses, to 
weigh all the cases, to make all the re- 
solutions and dispatches requistie for such 
acharge?* If the burden of one small 
kingdom be so great that wise and good 
princes do groan under its weight, what 
must that be of all mankind? To such 
an extent of government there must be 
allowed a majesty, and power corres- 
pondent, the which cannot be committed 
to one hand, without its degeneration in- 
to extreme tyranny. The words of 
Zosimus to this purpose are observable ; 
who saith, that the Romans, by admit- 
ting Augustus Cesar to the government, 
did do very perilously ; for “ If he should 
choose to manage the government right- 
ly and justly, he would not be capable of 
applying himself to all things as were fit, 
not being able to succour those who do 
lie at greatest distance; nor could he 
find so many magistrates as would not 
be ashamed to defeat the opinion con- 
ceived of them; nor could he suit them 
to the differences of so many manners : 
or if, transgressing the bounds of royal- 
ty, he should warp to tyranny, disturbing 
the magistracies, overlooking misdemean- 
ours, bartering right for money, holding 
the subjects for slaves (such as most 
emperors, or rather near all, have been, 
few excepted ;) then it is quite necessary 
that the brutish authority of the prince 
should be a public calamity: for then 
flatterers being by him dignified with 
gifis and honours, do invade the greatest 
commands; and those who are modest 
and quiet, not affecting the same life 
with them, are consequently displeased, 
not enjoying the same advantages ; so 
that from hence cities are filled with sedi- 
tions and troubles. And the civil and 
military employments being delivered up 
to avaricious persons, do both render a 
peaceable life sad and grievous to men 


* Cum tot sustineas, et tanta negotia solus, 
&c.— Hor. Ep. ii. 1. 


Vor. glll. 21 


fil 


161 


of better disposition, and do enfeeble the 
resolution of soldiers in war.”* 

Hence St. Austin was of opinion, that 
“1 were happy for mankind if all king- 
doms were small, enjoying a peaceful 
neighbourhood.”+ 

It is commonly observed by historians, 
that ‘Rome, growing in bigness, did 
labour therewith,’ and was not able to 
support itself; many distempers and disor- 
ders springing up in so vast a body, 
which did throw it into continual pangs, 
and at length did bring it to ruin; for 
“Then” (saith St. Austin concerning the 
times of Pompey) ““ Rome had subdued 
Afric, it had subdued Greece ; and wide- 
ly also ruling over other parts, as not 
able to bear itself, did ina manner by 
its own greatness break itself.” || 

Hence that wise prince, Augustus 
Cesar, did himself forbear to enlarge 
the Roman dominion, and did in his tes- 
tament advise the senate to do the like.§ 


* Elre γὰρ ὄρθως, &c.—Zos. Hist. i., (p. 4. Ste.) 

7 Felicioribus sic rebus humanis, omnia 
regna parva essent, concordi vicinitate letan- 
tia.— Aug. de Civ. D.iv. 15. Ἔστι re καὶ πόλεσι 
μεγέθους μέτρον, ὥσπερ καὶ τῶν ἄλλων πάντων, ζώων, 
φυτῶν, ὀργάνων καὶ γὰρ τούτων ἕκαστον οὔτε λίὰν 
μικρὸν, οὔτε κατὰ ἔγεθος ὑπερθάλλον ἕξει τὴν αὑτοῦ 
dévayitv.— Arist. Pol. vii. 4. There is a certain 
measure of greatness fit for cities and com- 
monwealths, as well as for all other things, 
living creatures, plants, instruments ; for every 
one of these hath its proper virtue and faculty, 
when it is neither very little, nor yet exceeds in 
bigness. Τίς γὰρ στρατηγὸς ἔσται τοῦ λίαν ὑπερ- 
θάλλοντος πλήθους, ἤ τις κήρυξ μὴ στεντόρειος -"---- 
Ibid. For who would be a captain of an ex- 
cessive huge multitude? &c. 

t Suis et ipsa Roma viribus ruit.—Hor. 
Ep. 16. que ab exiguis initiis creverit, ut 
jam magnitudine laboret sua.—ZLiv. J. Ac 
nescio an satius fuerit populo Romano Sicilia 
et Africa contentos fuisse, aut his etiam ipsis 
carere dominanti in Italia sua, quam eo mag- 
nitudinis crescere, ut viribus suis conficeretur. 
—Fior. iii. 12. 

|| Tunc jam Roma subjugaverat Africam, 
subjugaverat Greciam, lateque etiam aliis par- 
tibus imperans tanquam seipsam ferre non va- 
lens, se sua quodammodo magnitudine frege- 
rat.— Aug. de Civ. 1). xviii. 45; Tac. Hist. ii. p. 
476. 

ᾧ Γνώμην re αὐτοῖς ἔδωκε rots re παροῦσιν doxee- 
θῆναι, καὶ μεδαμῶς ἐπὶ τὸ πλεῖον τὴν ἀρχὴν ἐπαυξῆ- 
σαι ἐθέλῆσαι' δυσφύλακτόν τε γὰρ αὐτὴν ἔσεσθαι ἔφη" 
τοῦτο γὰρ καὶ αὐτὸς ὄντως del ποτε οὐ λόγῳ μόνον, 
ἀλλὰ καὶ ἔργῳ ἐτήρησε' παρόν γοῦν αὐτῷ πολλὰ ἐκ τοῦ 
Bapha (kod προσκτήσασθαι, οὐκ ἡθέλησε.----Ὠίοη, lib. 
lvi. Tac. Ann. 1. He advised them to be con- 
tent with what they had, and by no means to 
endeavour the enlargement of their empire ; 
for, said he, it will be hardly kept: and this he 


162 


To the like inconveniences (and much 
greater in, its kind; temporal things be- 
ing more easily ordered than spirtual, 
and having secular authority, great ad- 
vantages of power and wealth, to aid 
itself) must the church be obnoxious, if 
it were subjected to the government of 
one sovereign, unto whom the mainte- 
nance of faith, the protection of discipline, 
the determination of controversies, the 
revision of judgments, the discussion and 
final decision of causes upon appeal, the 
suppression of disorders and factions, the 
inspection over all governors, the correc- 
tion of misdemeanours, the constitution, 
relaxation, and abolition of laws, the re- 
solution of all matters concerning re- 
ligion and the public state, in all coun- 
tries must be referred.. 

Τίς πρὸς ταῦτα ἱπανός ; What shoulders 
can bear such ἃ charge without perpetual 
miracle? (and yet we do not find that 
the pope hath any promise of miraculous 
assistance, nor in his demeanour doth 
appear any mark thereof.) What mind 
would not the care of so many affairs 
utterly distract and overwhelm? who 
could find time to cast a glance on each 
of so numberless particulars? What 
sagacity of wit, what variety of learning, 
what penetrancy of judgment, what 
strength of memory, what indefatigable 
vigour of industry, what abundance of 
experience, would suffice, for enabling one 
man to weigh exactly all the controversies 
of faith and cases of discipline perpetu- 
ally starting up in so many regions ?* 

What reach of skill and ability would 
serve for accommodation of laws to the 
different humours and fahsions of so 
many nations? Shall a decrepit old 
man, in the decay of his age, parts, 
vigour (such as popes usually are), un- 
dertake this? May we not say to him, 
as Jethro did to Moses, Ultra vires tuas 
est negotium; The thing thou doest is 
not good: thou wilt surely wear away, 
both thou and this people that is with 


himself observed, not in word only, but in deed : 
for when he might have gotten more from the 
barbarous nations, yet he would not. 

Ipsa nocet moles, utinam remeare liceret 


Ad veteres fines, et moenia pauperis anci, ὅσα. 
Claud. de Bello Gildon. 


* The synod of Basil doth well describe the 
duty of a pope; but it is infinitely hard to 
practise it in any measare.—(Conc. Bas. sess. 
xxiii. p. 64, &c.——) 


A TREATISE OF THE POPE’S SUPREMACY. 


thee: for this thing is too heavy for 
thee; thou art not able to perform i 
thyself alone.* 

If the care of a small diocese hath 
made the most able and industrious bish- 
ops (who had a conscience and sense of 
their duty) to groan under its weight, 
how insupportable must such ἃ. charge 
be ! ᾿ 
The care of his own particular church, 
if he would act the part of a bishop in- 
deed, would sufficiently take up the 
pope ; especially in some times; whenas 
Pope Alexander saith, ‘Ut intestina 
nostree specialis ecclesize negotia vix pos- 
semus yentilare, nedum longinqua ad 
plenum extricare.””" 

If it be said that St. Paul testifieth of 
himself, that he had a care of all the 
churches incumbent on him ἢ 1 answer, 
that he (and other apostles had the like) 
questionless had a pious solicitude for 
the welfare of all Christians, especially 
of the churches which he had founded, 
being vigilant for occasions to edify 
them. But what is this, to bearing the 
charge of a standing government over 
all the churches diffused through the 
world? That care of a few churches 
then was burdensome to him: what is 
the charge of so many now ; to one sel- 
dom endowed with such  apostolical 
graces and gifts as St. Paul was ἢ 

How weak must the influence of such 
an authority be upon the circumferential 
parts of its cecumenical sphere ! 

How must the outward branches of 
the churches faint and fade for want of 
sap from the root of discipline, which 
must be conveyed through so many ob- 
structions to such a distance ! 

How discomposed must things be in 
each country for want of seasonable re- 
solution, hanging in suspense till informa- 
tion do travel to Rome, and determina- 
tion come back thence !* 


* Tanta me occupationum onera deprimunt, 
ut ad superna animus nullatenus erigatur, ὅζα. 
—Greg. 1. lib. i. Ep. 7, 25, 5. Such a weight 
of employment presses me down, that my 
mind can by no means be raised to things 
above. Si administratio illius temporis mare 
fuit, quid de presenti papatu dicendum erit ?— 
Calv. Inst. iv. cap. 7,22. If the ordering of 

ι Exod xviii. 17, 18. 

ἃ Ῥ᾽ Alex 11. (Epist. ad Ger. Rhem. Bin. p. 
284.) τ 2 Cor, xi 28. 


How difficult, how impossible will it 
be for him there to receive faithful in- 
formation or competent testimony, where- 
upon to ground just decisions of causes! 

How will it be in the power thence of 
any malicious and cunning person to 
raise trouble against innocent persons! 
for any like person to decline the due 
correction laid on him, by transferring 
the cause from home to such a distance! 

How much cost, how much trouble, 
how much hazard, must parties concern- 
ed be at to fetch light and justice 
thence ! ᾿ 

Put case a heresy, ἃ schism, a doubt 
or debate of great moment, should arise 
in China: how should the gentlemen in 
Italy proceed to confute that heresy, to 
quash that schism, to satisfy that doubt, 
to determine that cause! how long must 
it be ere he can have notice thereof! to 
how many cross accidents of weather 
and way must the transmitting of inform- 
ation be subject! how difficult will it 
prove, to get a clear and sure knowledge 
concerning the state of things ! 

How hard will it be to get the opposite 
parties to appear, so as to confront testi- 
monies and probations requisite to a fair 
and just decision! how shall witnesses 
of infirm sex or age ramble so far! how 
easily will some of them prepossess and 
abuse him with false suggestions and mis- 
representations of the case! how slip- 
pery therefore will the result be, and 
how prone he to award a wrongful sen- 
fence !* - 

How tedious, how expensive, how 
troublesome, how vexatious, how hazard- 
ous, must this course be to all parties !7 
Certainly causes must needs proceed 
slowly, and depend long; and'in the end 
the resolution of them must be very un- 
certain. 

What temptation will it be for any one 
(how justly soever corrected by his im- 
mediate superiors) to complain; hoping 
thereby to. escape, to disguise the truth, 


affairs in those times was a boundless sea, what 
shall we say of the present papacy ? 

* Nunquid mirandum est de tam longinquis 
ferris episcopos tuos tibi narrare impune quod 
volunt?—Ang. contra Crescon. iii. 31. What 
marvel if the bishops from so remote countries 
ae δ what they please without check or con- 
tro 

¢ De lungas vias luengas mentiras.—Hisp. 
Prov. Syn. Basil. sess. xxxi. p. 86. 


i 


A TREATISE OF THE POPE’S SUPREMACY. 


163 


&c. who being condemned will not ap- 
peal to one ata distance, hoping by false 
suggestions to delude him ? 

This necessarily will destroy all disci- 
pline, and induce impunity or frustration 
of justice.” 

Certainly much more convenient and 
equal it should be, that there should be 
near at hand a sovereign power, fully ca- 
pable, expeditely and seasonably to com- 
pose differences, to decide causes, to re- 
solve doubts, to settle things, without 
more stir and trouble. 

Very equal it is, that laws should rath- 


‘er be framed, interpreted, and executed 


in every country, with accommodation to 
the tempers of the people, to the circum- 
stances of things, to the civil state there, 
by persons acquainted with those partic- 
ulars, than by strangers ignorant of them, 
and apt to mistake about them. 

How often will the pope be imposed 
upon, as he was in the case of Basilides, 
of whom St. Cyprian saith, “" Going to 
Rome he deceived our colleague Ste- 
phen, being placed at distance, and igno- 
rant of the fact, and concealed truth, as- 
piring to be unjustly restored to the bish- 
opric, from which he was justly remov- 
δ. Ὁ 

As he was inthe case of Marcellus, 
who gulled Pope Julius by fair profes- 
sions, as St. Basil doth often complain. 

As he was in aiding that versatile and 
troublesome bishop, Eustathius of Sebas- 
tla, to the recovery of his bishopric.* 

As he was in rejecting “the man of 
God, and most admirable bishop, Mele- 
tius;"t and admitting scandalous reports 
about him, which the same saint doth of- 
ten resent; blaming sometimes the falla- 
cious misinformation, sometimes the wil- 
ful presumption, negligence, pride of the 
Roman church in the case.|| 


* Romam pergens Stephanum collegam 
nostrum longe positum, et gest rei, ac tacite 
veritatis ignarum fefellit ; ut exambiret reponi 
856 injuste in episcopatum, de quo fuerat juste 
depositus.—Cypr. Ep. 67. 

T ᾿Εκεῖνα ποιοῦσι viv, ἃ πρότερον ἐπὶ Μαρκέλλῳ, 
πρὸς μὲν τὴν ἀλήθειαν αὐτοῖς ἀπαγγέλλοντας ῥιλονει- 
κήσαντες͵ X&c.—Basil Ep. 10. 

$ Τοῦ ἀνθρώπου τοῦ Θεοῦ Μελετίου τὸν 
θαυμασιώτατον ἐπίσκοπον τῆς ἀληθινῆς τοῦ Θεοῦ ἐκ- 
κλησίας Μελέτιον Bas. Ep. 349. 

! Οἱ μὲν γὰρ ἀγνοοῦσι παντελῶς τὰ ἐνταῦθα’ of δὲ 
κ ὶ δοκοῦντες εἰδέναι φιλονεικότερον μᾶλλον ἣ ἀληθέσ- 

τ Vide Bern. Ep. 178, de Consid. 

* Bas. Ep. 73, 74. 


164 


As he was in the case of Pelagius and 
Celestius, who did cajole Pope Zosimus 
to acquit them, to condemn Eros and 
Lazarus their accusers, to reprove the 
African bishops for prosecuting them.” 

How many proceedings should we 
have like to that of Pope Zosimus I. con- 
cerning that scandalous priest, Apiarius ; 
whom, being for grievous crimes excom- 
municated by his bishop, that pope did 
admit to communion, and undertake to 
patronise ; but was baffled in his enter- 
prise.* 

This hath been the sense of the Fa- 
thers in the case. 

St. Cyprian therefore saith, that ‘‘ see- 
ing it was a general statute among the 
bishops, and that it was both equal and 
just that every one’s cause should be 
heard there, where the crime was com- 
mitted; and that each pastor had a por- 
tion of the flock allotted to him, which 
he should rule and govern, being to ren- 


der unto the Lord an account of his do- 
ing.””” 

St. Chrysostom thought it ‘improper 
that one out of Egypt should administer 
justice to personsin Thrace.”+ (And 


why not, as well as one out of Italy ?) 


τερον αὐτοῖς éinyotvrat.—Ibid. Some are alto- 
gether ignorant of what is here done; others, 
that think they know them, declare them unto 
us more contentiously than truly. ᾿Ελύπει ἡμας 
λέγων τοῖς ᾿Αρειομανίταις συγκαταριθμεῖσθαι τοὺς 
θεοφιλεστάτους ἀδελφοὺς ἡμῶν ἹΜελέτιον καὶ Ἐϊὐσέ- 
6ov.— Epist. 321, ad Pet. Alex. He grieved ῃξ 
when he said, that our godly brethren, Meleti- 
us and Eusebius, were reckoned among the 
Arians. Ilaja βόηθεια ἡμῖν τῆς δυτικῆς ὀφρύος, of 
τόγε ἀληθὲς he ἴσασιν, οὔτε μαθεῖν ἀνέχονται ;— 
Bas. Ep. 10. What help can we have from 
the pride of the Africans, who neither know 
the truth, nor endure to learn it ? 

* Deinde quod inter tantam hominum mul- 
titudinem adeo pauci sunt episcopi, et ample 
singulorum parochie, ut in subjectis plebibus 
curam episcopalis officii nullatenus exequi, aut 
rite administrare valeant.—P. Greg. VII. Ep. 
ii. 73. And then because in so great a rnulti- 
tude of people there are so few bishops, and 
every one’s diocese very large, that they are in 
no wise able to execute or rightly perform the 
charge of thejepiscopal office among the people 
over whom they are set, 

+ id: γὰρ ἀκόλουθον ἦν τὸν ἐξ Αἰγύπτου τοῖς ἐν 
Θράκῃ duxafew.—Chrys. Ep. 102. (ad P. Ἰπηοο. 
1.) El yap τοῦτο κρατήσειε τὸ ἔθος, καὶ ἐξὸν γένοιτο 
τοῖς θουλομένοις, εἰς ἀλλοτρίας ἀπιέναι παροικίας ἐκ 
τοσούτων διαστημάτων, καὶ ἐκδάλλειν οὖς ἂν ἐθέλοι 
τις, ἴστε ὅτι πάντα οἰχήσεται, &c. For if this 

y Pf. Zos. 1. Ep. 3, 4. 

* Cypr. Ep. lv. (p. 116.) 


A TREATISE OF THE POPE’S SUPREMACY. 


The African synod thought ‘the Ni- 
cene Fathers had provided most prudent- 
ly and most justly that all affairs should 
be finally determined there where they 
did arise.’’* | 

They thought “a transmarine judg- 
ment could not be firm,”’ because ‘the 
necessary persons for testimony, for the 
infirmity of sex or age, or for many oth- 
er infirmities, could not be brought thith- 
ert 

Pope Leo himself saw how dilatory 
this course would be; and that “ long- 
inquity of region doth cause the examin- 
ation of truth to become over dilato- 
γγ.᾽}} 4 
Pope Liberius for such reasons did re- 
quest Constantius, that Athanasius’s cause 
should be tried at Alexandria ; where— 
(saith he||) ‘* he that is accused, and the 
accusers are, and the defender of them ; 
and so we may, upon examination had, 
agree in our sentence about them.” 

Therefore divers ancient canons of sy- 
nods did prohibit that any causes should 
be removed out of the bounds of prov- 
inces or dioceses; as otherwhere we 
show.§ 


custom prevail, and if they that will may goto 
other men’s dioceses at so great a distance and 
eject whom any man pleases, know that all will 
go to wrack, d&c. ‘ 

* Decreta Nicena sive inferioris gradus cler- 
icOs, Sive ipsOS episcopos suis metropolitanis 
apertissime commiserunt ; prudentissime enim 
justissimeque viderunt (providerunt) queecun- 
que negotia in suis locis, ubi orsa sunt, finien- 
da.— Ep.» Cone. Afric. ad P. Celest. 1. (in fine 
Cod. Afric.) vel apud Dion. Exig. 

+ Aut quomodo ipsum transmarinum judici- 
um ratum erit, ad quod testium necessariz 
persone vel propter sexus, vel propter senectu- 
tis infirmitatem, vel multis aliis impedimentis 
adduci non poterunt.—Jbid. 

{ Ne ergo (quod inter longinquas regiones 
aceidere solet) in nimias dilationes tender nt 
veritatis examina P. Leo 1. Ep. 34. 

|| Tore ἐπὶ τὴν ᾿Αλεξανδρέων of πάντες ἀπαντέσ- 
avres ἕνθα ὃ ἐγκαλούμενος καὶ ol ἐγκαλοῦντές εἰσι, 
καὶ ὃ ἀντιποιούμενος αὐτῶν, ἐξετάσαντες τὰ περὶ αὐτῶν 
cuprepteve yevopev.— Theod. ii. 16. 

§ Inoleverunt autem hactenus intolerabilium 
vexationum abusus permulti, dum nimium fre- 
quenter a remotissimis etiam partibus ad Ro- 
manam curiam, et interdum pro parvis et mi- 
nutis rebus ae negotiis quamplurimi citari ac 
evocari consueverunt, &c.—Vide Conc. Bus, 
sess. xxxi. (p. 86.) But hitherto very many 
intolerable vexatious abuses have prevailed, 
while too often men have been used to be cited 
and called out even from the remotest parts to 
the court of Rome, and sometimes for slight 
and trivial businesses and occasions. 


i 


A TREATISE OF THE POPE’S SUPREMACY. 


2. Such an authority, as this pretence 
claimeth, must necessarily (if not with- 
held by continuai miracle) throw the 
church into sad bondage. All the world 
must become slaves to one city, its 
wealth must be derived thither, its quiet 
must depend on it. For it (not being re- 
strained within any bounds of place or 
time, having no check upon it of equal 
or co-ordinate power, standing upon di- 
vine institution, and therefore immutably 
settled) must of its own nature become 
absolute and unlimited.* 

Let it be, however, of right limited by 
divine laws or human canons, yet will it 
be continually encrvaching and stretch- 
ing its power until it grows enormous 
and boundless. It will not endure to be 
pinched by any restraint. It will draw 
to itself the collation of all prefer- 
ments, &c.* 

It will assume all things to itself, tram- 
pling down all opposite claims of right 
and liberty; so that neither pastor nor 
people shall enjoy or do any thing other- 
wise than in dependence on it, and at its 
pleasure. 

It will be always forging new prerog- 
atives, and interpreting all things in fa- 
vour of them, and enacting sanctions to 
establish them; which none must pre- 
sume to contest.7 

It will draw to itself the disposal of 
all places; the exaction of goods. All 
princes must become his ministers, and 
executors of his decrees.i 

{t will mount above all law and rule; 
not only challenging to be uncontrollable 
and unaccountabie, but not enduring any 
reproof of its proceedings, or contradic- 
tion of its dictates: a blind faith must be 
yielded to all its assertions as infallibly 


* Vide Hist. Conc. Trid. p.61. Privilegia 
istius sedis perpetua sunt, divinitus radicata, 
atque plantata, impingi possunt, transferri non 

unt; trahi possunt, evelli non possunt.— 

. Nich. I. ad Mich. Imp. The privileges of 
this see are perpetual, rooted, and founded upon 
divine authority ; they may be dashed against, 
they cannot be removed; they may be drawn 
aside, they cannot be plucked up. 

+ Licet apostolica prerogativa possimus de 
qualibet ecclesia clericum ordinare.—P. Steph. 
apud Grat. Caus. 9, qu. iii. cap. 20. Though 
pd our apostolical prerogative we may ordaina 

man of any church. 

¢ Hist. Conc. Trid. p. 60, so they pretend.— 
Conc. Later. 4. (sub Innoc. 111.) 

* Vide Conc. Bas. sess. xxxi. p. 87. 


165 


true; and a blind obedience to all its de- 
crees as unquestionably holy : whosoev- 
er shall any wise cross it in word or deed, 
shall certainly be discountenanced, con- 
demned, ejected from the church;* so 
that the most absolute tyranny that can 
be imagined will ensue: all the world 
hath groaned and heavily complained of 
their exactions, particularly our poor na- 
tion; it would raise indignation in any 
man to read the complaints.® 

This is consequent on such a pretence, 
according to the very nature of things; 
and so in experience it hath happened.? 
For, 

It is evident, that the papacy hath de- 
voured all the privileges and rights of all 
orders in the church, either granted by 
God, or established in the ancient ca- 
nons.i 

The royalties of Peter are become 
immense ; and, consistently to his prac- 
tice, the pope doth allow men to tell him 
to his face, ‘that all power in heaven 
and in earth is given unto him.” 

It belongeth tohim ‘to judge of the 
whole church.”’|| 

He hath “a plenitude” (as he calleth 
it) “of power,” by which he can in- 
fringe any law, or do any thing that he 
pleaseth.§ 

It is the tenor of his bulls, ** that who- 
ever rashly dareth to thwart his will shall 
incur the indignation of Almighty God, 


* Sitque alienus a divinis et pontificalibus 
officiis, qui noluit preceptis apostolicis obtem- 
perare.—Greg. IV. (Dist. xix. cap. 5.) And 
let him have nothing at all to do with divine 
and pontifical offices, who would not obey apos- 
tolical precepts. Oportet autem gladium esse 
sub gladio, et temporalem authoritatem spiri- 
tuali subjici potestati—Bonif. Vill. Extrav. 
Com. i. 8,1. But there must bea sword under 
a sword, and temporal authority subject to spir- 
itual. 

+ chesia piu officio di pontefici aggiur- 
gere con |’armi, et col sorgue de Christian, &e. 
Guice. xi. p. 858. 

t Quid hodie erant episcopi, nisi umbra que- 
dam? quid plus eis restabat quam baculus et 
mitra? &c.—An. Sylv. de Gesiis. Syn. Bas. lid. 
i. What were bishops now but a kind of 
shadows? what had they left more than a staff 
and amitre? &c. 

|| Cone. Lat. v. sess. 11, p. 129. De omni 
ecclesia jus habet judicandi.—(P. Gelas. Grat. 
Caus. ix. q. 3, cap. 18.) 

ᾧ Secundum plenitudinem potestatis de jure 

ssumus supra jus dispensare.—Greg. Deeret. 
ib. iii. tit. 8, cap. 4. 

® Vide Mat. νυ. 


A 


166 


and” (as if that were not enough) “οὗ 
St. Peter and St. Paul also.” 

ΝΟ man must presume to tax his 
faults, or to judge of his judgment.”* 

“It is idolatry to disobey his com- 
mands,” against their own sovereign 
lord.t 

There are who dare in plain terms 
call him omnipotent, and who ascribe 
infinite power to him. And that he is 
infallible is the most common and plausi- 
ble opinion: so that at Rome the ‘contra- 
ry ‘“‘is erroneous, and within an inch of 
being heretical.”’i 

We are now told, that “if the pope 
should err by enjoining vices or forbidding 
virtues, the church should be bound to 
believe vices to be good, and virtues evil, 
unless it would sin against conscience.” || 

The greatest princes must stoop to his 
will; otherwise he hath power to cashier 
and depose them. 

Now what greater inconvenience, what 
more horrible iniquity can there be, than 
that all God’s people (that /ree people, 
who are called to freedom’) should be 
subject to so intolerable a yoke and mise- 
rable a slavery ? 

That tyranny soon had crept into the 
Roman church, Socrates telleth us.§ 

They have rendered true that definition 
of Scioppius: ‘the church is a stall, 


* Hujus culpas isthic redarguere presumit 
mortalium nullus.—Grat. Dist. xl. cap. 6. (Si 
papa—) Neque cuiquam licere de ejus judi- 
care judicio.—Caus. ix. qu 3, cap. 10: 

+ Cum enim obedire apostolice sedi su- 
perbe contemnunt, scelus idololatriz, teste Sa- 
muele, incurrunt.—Greg. 171]. Ep. iv. 2. Nulli 
fas est vel velle, velposse transgredi apostolicze 
sedis precepta—Greg. 1V. apud Grat. Dist. 
xix.cap.5. No man may nor can transgress 
the commands of the apostolic see. ab 
omnibus quicquid statuit, quicquid ordinat, 
perpetuo et irrefragabiliter observandum est.— 
Thid. cap 4. (P. Steph.) -—— Whatever he de- 
crees, whatever he ordains, must always and 
inviolably be observed by all. 

¢ Erronea, et hxresi proxima.—Bell. de P. 
iv. 2 
|| Si autem papa erraret precipiendo vitia, 
vel prohibendo virtutes, teneretur ecclesia cre- 
dere vitia esse bona, et virtutes malas, nisi vel- 
let contra conscientiam peccare.-— Bell. de Pont. 
iv. 5. 

§ Papa occupavit omnia jura inferiorum ec- 
clesiarum, ita quod inferiores preelati sunt pro 
nihilo—Card. Zab. de Sch.Innoc. VII, p. 560, 
The pope hath invaded all the rights of inferior 
churches, so that all inferior prelates are noth- 
ing set by. 


Φ Gal. v. 1, 13; 1 Pet. ii. 16. 


ora herd, or multitude of beasts, or 
85565. ὃ 

“ They bridle us, they harness us, 
they spur us, they lay yokes and laws 
upon us.”’t 

The greatest tyranny that ever was in- 
vented in the world is the pretence of in- 
fallibility : for Dionysius and Phalaris 
did leave the mind free (pretending only 
to dispose of body and goods according 
to their will:) but the pope, not content 
to make us do and say what he pleaseth, 
will have us also to think so; denounc- 
ing his imprecations and spiritual mena- 
ces, if we do not. 

3. Such an authority will inevitably 
produce a depravation of Christian doc- 
trine, by distorting it in accomodation of 
it to the promoting its designs and inte- 
rests. It will blend: Christianity with 
worldly notions and policies. 

It certainly will introduce new doc- 
trines, and interpret the old ones so as 
may serve to the advancement of the 
power, reputation, pomp, wealth, and 
pleasure, of those who manage it, and of 
their dependents. 

That which is called καπηλεύειν τὸν 
λόγον τοῦ Θεοῦ," to make a trade of reli- 
gion will be the great work of the teach- 
ers of the church. It will turn all di- 
vines into mercenary, slavish, designing 
fiatterers.t 

This we see come to pass, Christianity 
by the papal influence being from its 
original simplicity transformed into quite 
another thing than it was? froma divine 
philosophy designed to improve the rea- 
son, to moderate the passions, to correct 
the manners of men, to prepare men for 
conversation with God and angels, ,mod- 
elled toa system of politic devices (of 
notions, of precepts, of rights), serving to 
exalt and enrich the pope, with his court 
and adherents, clients and vassals. || 

What doctrine of Christian theology, 


* Ecclesia est mandra sive grex aut multi- 
tudo jumentorum sive asinorum.— Eccl. cap, 47. 

+ Illi nos franant, nos lore alligant, nos 
stimulant, nobis jugum et onus imponunt,— 
Ibid. : 

t 1 Tim. vi. 5; Nopegsvrwv πορισμὸν εἶναι τὴν 
εὐσέθειαν. Supposing that gain is godliness. 
Ἔν προφάσει rreovetias,—1 Thess. ii. 5. A cloke 
of covetousness ; κυδεία. Eph. iv. 14. 

|| Pasce, id est, regio more impera. 
duos gladios. Oravine deficeret. 
i.e. ruleas a king. Behold two swords. 

4 2 Cor. ii, 17. 


Ecce 
Feed, 


ὰ 


A TREATISE OF THE POPE’S SUPREMACY. 


; 


. oie » lee ee 
= 
: 


A TREATISE OF THE POPE’S SUPREMACY. 


as it is interpreted by their schools, hath 
not a direct aspect, or doth not squint 
that way? especially according to the 
opinions passant and in vogue among 
them. 

To pass over those concerning the 
pope (his universal pastorship, judgeship 
in controversies, power to call councils, 
presidency in them,superiority over them ; 
right to confirm or annul them; his in- 
fallibility ; his double sword, and domin- 
ion (direct or indirect) over princes; his 
dispensing in laws, in oaths, in vows, in 
matrimonial cdses, with all other the 
monstrous prerogatives, which the sound 
doctors of Rome, with encouragement of 
that chair, do teach.) 

What doth the doctrine concerning the 
exempting of the clergy from secular ju- 
risdiction, and immunity of their goods 
from taxes, signify, but their entire de- 
pendence on the pope, and their being 
closely tied to his interests ? 

What is the exemption of monastical 
places from the jurisdiction of bishops, 
but listing so mang soldiers and adyo- 
cates to defend and advance the papal 
empire ? 

What meaneth the doctrine concern- 
ing that middle region of souls, or clois- 
ter of purgatory, whereof the pope hold- 
eth the keys; opening and shutting it at 
his pleasure, by dispensation of pardons 
and indulgences; but that he must be 
master of the people’s condition, and of 
their purse ? 

What meaneth the treasure of merits 
and supererogatory works, whereof he 
is the steward, but a way of driving a 
trade, and drawing money from simple 
people to his treasury ? 

Whither doth the entangling of folks 
in perpetual vows tend, but to assure 
them in a slavish dependence on their in- 
terests, eternally, without evasion or rem- 
edy ; except by favourable dispensation 
from the pope ? 

Why is the opus operatum in sacra- 
ments taught to confer grace, but to 
breed a high opinion of the priest, and 
all he doth ? 

Whence did the monstrous doctrine of 
transubstantiation (urged with so furious 
zeal) issue, but from design to magnify 
the credit of those, who by saying of a 
few words can make our God and Sa- 
viour ὃ and withal to exercise a notable 


7 


167 


instance of their power over men, in 
making them to renounce their reason 
and senses ἢ 

Whither doth tend the doctrine con- 
cerning the mass being a propitiatory sac- 
rifice for the dead, but to engage men to 
leave in their wills good sums to offer in 
their behalf? 

Why is the cup withholden from the 
laity, but to lay it low by so notable a 
distinction, in the principal mystery of 
our religion, from the priesthood ? 

Why is saying private mass (or cele- 
brating the communion in solitude) al- 
lowed, but because priests are paid for it, 
and live by it ? 

At what doth the doctrine concerning 
the necessity of auricular confession aim, 
but that thereby the priests may have a 
mighty awe on the consciences of all 
pecple, may dive into their secrets, may 


manage their lives as they please ? 


And what doth a like necessary par- 
ticular absolution intend, but to set the 
priest in a lofty state of authority above 
the people, as a judge of his condition 
and dispenser of his salvation ? 

Why do they equal ecclesiastical tra- 
ditions with scripture, but that on the 
pretence of them they may obtrude 
whatever doctrines advantageous to their 
designs ? 

What drift hath the doctrine concern- 
ing the infallibility of churches or coun- 
cils, but that, when opportunity doth in- 
vite, he may calla company of bishops 
together to establish what he liketh, 
which ever after must pass for certain 
truth, to be contradicted by none ; so en- 
slaving the minds of all men to his dic- 
tates, which always suit to his interest. 

What doth the prohibition of holy 
scripture drive at, but a monopoly of 
knowledge to themselves, or a detaining 
of people in ignorance of truth and du- 
ty; so that they must be forced τὸ rely 
on them for direction, must believe all 
they say, and blindly submit to their dic- 
tates; being disabled to detect their er- 
rors, or contest their opinions ὃ 

Why must the sacraments be celebrat- 
ed, and public devotions exercised, in an 
unknown tongue, but that the priests 
may seem to have a peculiar interest in 
them, and ability for them ? 

Why must the priesthood be so indis- 
pensably forbidden marriage, but that i 


168 


may be wholly untacked from the state, 
and rest addicted to him, and governable 
by him; that the persons and wealth of 
priests may be purely at bis devotion ? 

To what end is the clogging religion 
by multiplication of ceremonies and for- 
malities, but to amuse the people, and 
maintain in them a blind reverence ἴο- 
ward the interpreters of the dark mys- 
teries couched in them ;° and by seem- 
ing toencourage an exterior show of 
piety (or form of godliness) to gain re- 
putation and advantage, whereby they 
might oppress the interior virtue and 
reality of it, as the Scribes and Pharisees 
did, although with less designs ? 

Why is the veneration of images and 
relics, the credence of miracles and le- 
gends, the undertaking of pilgrimages 
and voyages to Rome, and other places, 
more holy than ordinary; sprinklings 
of holy water, consecrations of baubles 
(with innumerable foppish knacks and 
trinkets), so cherished, but to keep the 
people in a slavish credulity and dotage, 
apt to be led by them whither they please, 
by any sleeveless pretence, and in the 
mean while to pick various gains from 
them by such trade ? 

What do all such things mean, but ob- 
scuring the native simplicity of Chris- 
tianity, whereas it being represented in- 
telligible to all men, would derogate 
from that high admiration, which these 
men pretend to from their peculiar and 
profound wisdom? And what would 
men spend for these toys, if they under- 
stood they might be good Christians, and 
get to heaven without them ? 

What doth all that pomp of religion 
serve for, but for ostentation of the digni- 
ty of those who administer it? It may 
be pretended for the honour of religion, 
but it really conduceth to the glory of 
the priesthood, who shine in those pa- 
geantries. 

Why is monkery (although so very 
different from that which was in the 
ancient times) so cried up as a superlative 
state of perfection, but that it filleth all 
places with swarms of lusty people, who 
are vowed servants to him, and have 
little else to do but to advance that au- 
thority by which they subsist in that 
dronish way of life ? 


© Vide Sleid. p. 673. 


A TREATISE OF THE POPE’S SUPREMACY. 


In fine, perusing the controversies of 
Bellarmine, or any other champion of 
Romanism, do but consider the nature 
and scope of each doctrine maintained 
by them; and you may easily discern 
that scarce any of them but doth tend 
to advance the interest of the pope, or 
of his sworn vassals. 

Whereas, indeed, our Lord had never 
any such design, to set up a sort of men 
in such distance above their brethren; 
to perk over them, and suck them of 
their goods by tricks ; it only did charge 
people to allow their pastors a competent 
maintenance for a sober life, with a mod- 
erate respect, as was needful for the com- 
mon benefit of God’s people; ‘whom 
they were, with humility and meekness, 
to instruct and guide in the plain and 
simple way of piety. 

This is a grievous inconvenience; there 
being nothing wherein the church is more 
concerned, than in the preservation of 
its doctrine pure and incorrupt from the 
leaven of hurtful errors, influential on 
practice. 

4. The errors in doctrine, and miscar- 
riages in practice, which this authority 
in favour to itself would introduce, would 
be established immoveably, to the irre- 
coverable oppression of truth and piety ; 
any reformation becoming impossible 
while it standeth, orso far as it shall be 
able to oppose and obstruct it. 

While particular churches do retain 
their liberty, and pastors their original 
co-ordination in any measure, if any 
church or bishop shall offer to broach 
any novel doctrine or practice of bad 
import, the others may endeavour to 
stop the settlement or progress of them; 
each church at least may keep itself 
sound from contagion. 

But when all churches and bishops 
are reduced into subjection to one head, 
supported by the guards of his authority, 
who will dare to contest, or be able to 
withstand, what he shall say or do? It 
will then be deemed high presumption, 
contumacy, rebellion, to dissent from his 
determinations, how false soever, or tax 
the practices countenanced by him, how- 
ever irregular and culpable. 

He will assume to himself the priv- 
ilige not to be crossed in any thing; and 
soon will claim ““ infallibility, the mother 
of incorrigibility.” 


A TREATISE OF THE POPE’S SUPREMACY. 


No error can be so palpable which 
that authority will not protect and shroud 
from confutation ; no practice so enorm- 
ous, which it will not palliate, and guard 
from reproof. 

There will be legions of mercenary 
tongues to speak, and stipendiary pens 
to write, in defence of its doctrines and 
practices ; so that whoever will under- 
take to oppose it shall be voted down 
and over-whelmed with noise, and shall 
incur all the discouragement and per- 
secution imaginable. So poor truth will 
become utterly defenceless, wretched 
virtue destitute of succour or patronage. 

This is so in speculation, and we see it 
confirmed by experience: for when, 
from, the influence of this power (as 
Pope Adrian VI. did ingenuously con- 
fess) an apparent degeneracy in doctrine, 
in discipline, in practice, had seized 
on Christendom, all the world feeling it, 
and crying out loudly for reformation, 
yet how stiffa repugnance did the ad- 
herents to this interest make thereto ! 
with what industry and craft did popes 
endeavour to decline all means of rem- 
edy !° 

What will not this party do rather than 
acknowledge themselves mistaken ΟΥ̓ 
liable to error?* what palliations, what 
shifts, do not they use ? what evidence of 
light do they not outface? 

5. The same will induce a general 
corruption of manners. 

For the chief clergy, partaking of its 
growth, and protected by its interest (re- 
ciprocally supporting it, and being shel- 
tered by it from any curb or control), 
will swell into great pride and haughti- 
ness; will be tempted to scrape and 
hoard up wealth by rapine, extortion, 
simony; will come to enjoy ease and 
sloth; will be immersed in sensuality 
and luxury, and will consequently neglect 
their charge. 

The inferiors will become enamoured 
and ambitious of dignity, and will use 
all means and arts to attain it.t 


* Centum gravamina. 

+ Vide ipsum Greg. VII. Ep. i. 42; ii. 45. 
See the description of them in 8. Bernard. in 
Cant. Serm. 33 : Guicciard.in Suppl. 

f Sleid. lib. iv. p. 82; lib. xii. p. 322; Hist. 
— Trid. p. 24; vide Riv. in Castig. Nol. p. 


Vor. ΠῚ. 22 


ΠΝ 


169 


Thence emulation, discord, sycophant- 
ry will spring. 

Thence all ecclesiastical offices will 
become venal ; to be purchased by bribes, 
flattery, favour. 

The higher ranks will become fastu- 
ous, supercilious, and domineering. The 
lower will basely crouch, cog. 

What then must the people be, the 
guides being such ? 

Were such guides like to edify the 
people by their doctrine? Were they 
not like to damnify them by their ex- 
ample 7 

That thus it hath happened, experi- 
ence doth shew, and history doth abund- 
antly testify. This was soon observed 
by a pagan historian, Am. Marcellin. 
By St. Basil, ὄφρυς δυτική, 

What mischief this, what scandal to 
religion, what detriment to the church, 
what ruins of souls it produceth, is vis- 
ible. 

The descriptions of Rome and of that 
church, by Mantuan, do in a lively man- 
ner represent the great degeneracy and 
corruptions of it. 

6. This authority, as it would induce 
corruption of manners, so it would per- 
petuate it; and render the state of things 
incorrigible. 

For this head of the church, and the 
supporters of his authority, will often 
need reformation, but never will endure 
it 


That will happen of any pope, which 
the Fathers of Basil complained of in 
Pope Eugenius.* 

If the pope would (as Pope Adrian 
VI.), yet he will not be able to reform ; 
the interests of his dependents crossing 
it. 

If there hath happened a good pope, 
who desired to reform ; yet he hath been 
ridiculous when he endeavoured it; and 


* Nulla unquam monitione, nulla ex- 
hortatione induci jam largo tempore potuit, ut 
aliquam errorum emendationem Christo pla- 
centem, aut notissimorum abusuum correctio- 
nem in ecclesia sancta Dei efficere satageret.— 
Conc. Bas. sess, xxiii. (p. 76), sess. XXXi. p. 
89. He could never be brought in this long 
time by any advice or exhortation, seriously to 
Set upon any amendment of errors or correc- 
tion of the most gross abuses in the holy church 
of God. 

* Alv. Pelag. in Riv. Castig. N. cap. 8 ; vide 
Bern. Convers. S. Paul. Serm, i. p. 87. 

* Vide Conc. Trid. p. 22. 


170 


found it impossible to reform even a 
few particulars in his own house, the in- 
corrigible Roman court. 

The nature and pretended foundation 
of this spiritual authority doth encourage 
it with insuperable obstinacy to withstand 
all reformation: for whereas, if any 
temporal power doth grow intolerable, 
God’s providence by wars and revolu- 
tions of state may dispense a redress, 
they have prevented this by supposing 
that in this case God hath tied his own 
hands; this authority being immoveably 
fixed in the same hands, from which no 
revolution can take it: whence from its 
exorbitances there can be no rescue or 
relief. 

7. This authority will spoil him in 
whom it is seated; corrupting his mind 
and manners; rendering him a scandal 
to religion, and ἃ pernicious instrument 
of wickedness, by the influence of his 
example.* 

To this an uncontrollable power (bri- 
dled with no restraint) and impunity doth 
naturally tend, and accordingly hath it 
been 

How many notorious reprobates, mon- 
sters of wickedness, have been in that 
See !7 

If we survey the lives of popes, writ- 
ten by historians most indifferent, or (as 
most have been) partial in favour to 
them, we shall find, at first good ones, 
martyrs, confessors, saints; but after 
this exorbitant power had grown, how 
few good ones! how many extremely 
bad! The first popes before Constantine 
were holy men: the next were tolerable, 
while the papacy kept within bounds of 
modesty ; but when they having shaken 
off their master, and renounced allegi- 


* It will certainly render him a tyrant, accord- 
ing to the definition of Aristotle.—Pol. iv. 10. 
Cui plus licet quam par est, plus vult quam li- 
cet. Unde sicut languescente capite, reliqauum 
postea corpus morbus invadat.—Conc. Bas. sess. 
xxiii. (p. 64.) Whence it comes to pass, that 
if the head be sick, the rest of the body after- 
ward grows diseased— Vide Conc. Bas. p. 87; 
Conc. Const. p. 1110. 

+ Vide Dist. xl. cap. 6, (hujus culpas, etsi.) 
—Vide Alv. Pelag. apud Riv. Cath. Orth. p 
141. Baron. Pope Marcellus II. doubted wheth- 
er a pope could be saved.— Thuan. \ib. xv. (p. 
566.) From John VIII. to Leo IX. what a 
rabble of rake-hells and sots did sit in that 
chair!—Machiavel, Hist. lib. xvi. p. 1271; Ba- 
yon. ann. 912, ὁ 8. 


A TREATISE OF THE POPE’S SUPREMACY. 


ance to the emperor (i. 6. after Gregory — 


i 


‘ 


II.), few tolerable ; generally they were — 


either rake-hells, or intolerably arrogant, 
insolent, turbulent, and ravenous. 

Bellarmine and Baronius do bob off 
this, by telling us, that hence the provi- 
dence of God is most apparent.* 

But do they call this preserving the 
church ; the permission of it to continue 
so long in such a condition, under the 
prevalence of such mischiefs? When 
hath God deserted any people, if not 
then when such impiety more than pagan 
doth reign in it δὲ 

But what in the meantime became of 
those souls which by this means were 
ruined ? what amends for the vast dam- 
age which religion sustained? for the 
introducing so pernicious customs hardly 
to be extirpated ἢ 

To what a pass of shameless wicked- 
ness must things have come, when such 
men as Alexander VI., having visibly 
such an impure brood, should be placed 
in this chair ! 

Even after the reformation began to 
curb their impudence, and render them 
more wary, yet had they the face to set 
Paul the Third there. 

How unfit must such men be, to be 
the guides of all Christendom ; to breath 
oracles of truth, to enact laws of sancti- 
ty! 

How improper were those vessels of 
Satan to be organs of that holy spirit of 
discipline, which will flee deceit, and re- 
move from thoughts that are without un- 
derstanding, and will not abide where 
unrighteousness cometh in fi 

It will engage the pope to make the 
ecclesiastical authority and engine of ad- 
vancing the temporal concerns of his 


* Baron. ann. 897. § 5.—It was said of Ves- 
pasian, Solus imperantium melior so apt is 
power to corrupt men. Solus omnium ante se 
principum in melius mutatus est.—Tac. Hist. 
i. (p. 451.) 

+ How vain is that which Pope Gregory VII. 
citeth out of Pope Symmachus, B. Petrus pe- 
rennem meritorum dotem cum hereditate in- 
nocentiz misit ad posteros.—Greg. VII. Ep. 
viii, 21. 

+ Quod Romanus pontifex, si canonice fuerit 
ordinatus, meritis B. Petri indubitanter efficitur 
sanctus; was one of Pope Gregory VII.’s dic- 
tates. That the Roman pontiff, if canonically 
elected, is undoubtedly made holy by the mer- 
its of blessed Peter. 

| Wisd. i. δ. 


, 


ee ee 


A TREATISE OF THE POPE’S SUPREMIACY. 


own relations (his sons, his nephews.) 

What indeed is the popedom now, but 
a ladder for a family to mount unto great 
estate ?/ 

What is it, but introducing an old man 
into a place, by advantage whereof a 
family must make hay while the sun 
shines ?* 

8. This pretence, upon divers obvious 
accounts, is apt to create great mischief 
in the world, to the disturbance of civil 
societies, and destruction or debilitation 
of temporal authority, which is certainly 
God’s ordinance, and necessary to the 
well-being of mankind; so that suppos- 
ing it, we may in vain pray for kings, 
and all that are in authority ; that we 
may lead a quiet and peaceable life in 
all godliness and honesty.* 

For suppose the two powers (spiritual 
and temporal) to be co-ordinate, and in- 
dependent each of other; then must all 
Christians be put into that perplexed 
state of repugnant and incompatible obli- 
gations, concerning which our Lord saith, 
No man can serve two masters: for 
either he will hate the one, and love the 
other ; or else he will hold to the one, 
and despise the other.' 

They will often draw several ways, 
and clash in their designs, in their laws, 
in their decisions ; one willing and com- 
manding that which the other disliketh 
and prohibiteth. 

It will be impossible by any certain 
bounds to distinguish their jurisdiction, 
so as to prevent contest between them ;™ 
all temporal matters being in some re- 
spects spiritual (as being referrible to 
spiritual ends, and in some manner allied 
to religion), and all spiritual things be- 
coming temporal, as they conduce to the 
secular peace and prosperity of states : 
there is nothing which each of these 
powers will not hook within the verge of 


* —___Cum non ob religionem, et Dei cultum 
appetere pontificatum nostri sacerdotes videan- 
tur, sed ut fratrum vel nepotum, vel familia- 
rium ingluviem et avaritiam expleant.—Plat. 
in Joh. XVI. (p. 298.) Whereas our priests 
Seem to desire the popedom, not for religion 
and the worship of God, but that they may fill 
the ravening appetite and covetousness of their 
brethren, or nephews, or familiars. 

) Vide Guicciard. Machiav. Hist. ΕἸ. p. 19; 
Conc. Bas. (p. 65.) 

© 1 Tim. ii. 1, 2. 

™ Bell. v. 6. (p. 1415.) 


' Matt. vi. 24. 


~ ὙΜΉΝ 


171 


its cognizance and jurisdiction; each 
will claim a right to meddle in all things ; 
one pretending thereby to further the 
good of the church, the other to secure 
the interest of the state: and what end 
or remedy can there be of the difference 
hence arising; there being no third pow- 
er to arbitrate or moderate between 
them ? 

Each will prosecute its cause by its 
advantages ; the one by instruments of 
temporal power, the other by spiritual 
arms of censures and curses. 

And in what a case must the poor peo- 
ple then be! how distracted in their 
consiences, how divided in their affec- 
tions, how discordant in their practices! 
according as each pretence hath influence 
upon them, by its different arguments or 
peculiar advantages. 

How can any man satisfy himself in 
performing or refusing obedience. to 
either? How many (by the intricacy of 
the point, and contrary pulling) will be 
withdrawn from yielding due compliance 
on the one hand or the other! 

What shalla man do, while one in 
case of disobedience to his commands 
doth brandish a sword, the other thunder- 
eth outa curse against him ; one threaten- 
eth death, the other excision from the 
church ; both denounce damnation ἢ 

What animosities and contentions, what 
discomposures and confusions must this 
constitution of things breed in every 
place! and how cana kingdom so di- 
vided in itself stand, or not come into 
desolation 2" 

Such an advantage infallibly will make 
popes affect to invade the temporal pow- 
er. 

It was the reason which Pope Paschal 
alleged against Henry IV. because he 
did ecclesia regnum auferre.° 

It is indeed impossible that a co-ordina- 
tion of these powers should subsist ; for 
each will be continually encroaching on 
the other ; each for its own defence and 
support will continually be struggling 
and clambering to get above the other: 
there will never be any quiet, tll one 
come to subside and truckle under the 
other; whereby the sovereignty of the 
one or the other will be destroved. 
Each of them soon will come to claim 


" Matt. xii. 25. * P. Pasch. II. Ep. 7. 


172 


a supremacy in all causes, and the power 
of both swords ; and one side will carry 
it. 

It is indeed necessary, that men fora 
time continuing possessed with a rev- 
erence to the ecclesiastical authority, as 
independent and uncontrollable, it should 
at last overthrow the temporal, by reason 
of its great advantages above it; for, 

The spiritual power doth pretend an 
establishment purely divine ; which can- 
not by any accidents undergo any 
change, diminutions, or translation, to 
which temporal dominions are subject: 
its power therefore being perpetual, ir- 
reversible, depending immediately of 
God, can hardly be checked, can never 
be conquered. id 

It ighteth with tongues and pens, which 
are the most perilous weapons. 

It can never be disarmed, fighting with 
Weapons that cannot be taken away, or 
deprived of their edge and vigour. 

It worketh by most powerful consider- 
ations upon the consciences and affec- 
tions of men, upon pain of damnation, 
promising heaven, and threatening hell ; 
which upon some men have an _ infinite 
sway, upon all men a considerable in- 
fluence ; and thereby will be too hard 
for those who only can grant temporal 
rewards or inflict temporal punishments. 
It is surely a notable advantage that the 
pope hath above all princes, that he com- 
mandeth not only asa prince, but asa 
guide ; so that whereas we are not other- 
wise bound to obey the commands of 
princes, than as they appear concordant 
with God’s law, we must observe his 
commands absolutely, as being therefore 
lawful, because he commandeth them, 
that involving his assertion of their law- 
fulness, to which (without further inquiry 
or scruple) we must submit our under- 
standing, his words sufficiently author- 
izing his commands for just. We are 
not only obliged to obey his commands, 
but to embrace his doctrines. 

It hath continual opportunities of con- 
versing with men ; and thereby can insin- 
uate and suggest the obligation to obey it, 


* Vide Mach. Hist. Flor. p. 18. Impeti 
possunt humanis presumptionibus quae divino 
sunt judicio constituta, vinei autem quorumli- 
bet potestate non possunt.—P. Gel. Ep. 8 ; Fe- 
liz. P. Ep. i. (p. 597.) 


A TRBATISE OF THE POPE’S SUPREMACY. 


with greatest advantage, in secrecy, in 
the tenderest seasons. 

It claimeth a power to have its instruc- 
tion admitted with assent: and will it 
not instruct them for its own advantage ? 
All its assertions must be believed—is 
not this an infinite advantage ? 

By such advantages the spiritual pow- 
er (if admitted for such as it pretendeth) 
will swallow and devour the temporal ; 
which will be an extreme mischief to 
the world. ἡ 

The very pretence doth immediately 
crop and curtail the natural right of 
prifices, by exempting great numbers of 
persons (the participants and dependents 
of this hierarchy) from subjection to 
them ; by withdrawing causes from their 
jurisdiction; by commanding in their 
territories, and drawing people out of 
them to their judicatories; by having 
influence on their opinion ὁ by draining 
them of wealth, &c.* 

To this discourse experience abundant: 
ly doth yield its attestation ;+ for, how 
often have the popes thwarted princes in 
the exercise of their power, challenging 
their laws and administrations as preju- 
dicial to religion, as contrary to ecclesi- 
astical liberty "ἢ 

Bodin (|. 9.) observeth, that if any 
prince were a heretic (that is, if the pope 
could pick oceasion to call him so,) or 
a tyrant (that is, in his opinion), or 
anywise scandalous, the pope would ex- 
communicate him; and would not re- 
ceive him to favour, but upon his ac- 
knowledging himself a feudatory to the 
pope: so he drew in most kingdoms to 
depend on him.? 

How often have they excommuni- 


* Non enim volumus aut propter principum 
potentiam ecclesiasticam minui dignitatem, aut 
pro ecclesiastica dignitate principum potentiam 
mutilari.—P. Pasch. 11. Ep. 28, 29. For we 
will not that either the ecclesiastical dignity 
should be diminished, by reason of the prince’s 
power, or that the prince’s power should be 
curtailed for the eccclesiastical dignity. 

+ Arietes furiosos.—Bell. v. 7. 

¢ In vain did St. Bernard (de Consid. 1.), 
cry, Quid fines alienos invaditis? quid faleem 
vesiram in allenam messam extenditis? Why 
do you invade other men’s territories ? why 
thrust you your sickle into other men’s harvest ? 

» Vide Tort. T. p. 216; Greg. VII. Ep. i. 7; 
exii 13, 63. 


= s=*”" =" +3 
as ὼ ] 
Ω 
π᾿ 
‘ 


A TREATISE OF THE POPE’S SUPREMACY. 


cated them, and interdicted their people 
from entertaining communion with them ! 

How many commotions, conspiracies, 
rebellions, and insurrections against 
princes, have they raised in several 
countries !* 

How have they inveigled people from 
their allegiance! How many massacres 
and assassinations have they caused ! 
How have they depressed and vilified 
the temporal power! 

Have they not assumed to themselves 
superiority over all princes? The em- 
peror himself (the chief of Christian 
princes) they did call their vassal, ex- 
acting an oath from them, whereof you 
have a form in the canon law, and a dec- 
laration of Pope Clement V. that it is an 
oath of fealty. 

Have they not challenged propriety in 
both swords ; Ecce duo gladii ? 

How many princes have they pre- 
tended to depose, and dispossess of their 
authority !7 

Consider the pragmatical sanctions, 
provisors, compositions, concordats, &c. 
which princes have been forced to make 
against them, or with them, to secure 
their interest. 

Many good princes have been forced 
to oppose them, as Henry the Second of 
England, King Lewis the Twelfth of 
France (that just prince, pater patria), 
Perdam Babylonis nomen." 

How often have they used this asa 
pretence of raising and fomenting wars ! 
confiding in their spiritual arms ; inter- 
dicting princes that would not comply 
with their designs, for advancing the in- 


* Vide Plat. de Bonif. VIII. p. 467, Jul. 2.— 
Non sine suspicione, quod illoram temporum 
pontifices, qui bella extinguere, discordias tol- 
lere debuissent, suscitarent ea potius atque nu- 
trirent—Episc. Modrus.in Conc. Lat. V. sess. 
6. (p. 72.) Not without suspicion, that the 
popes of those times, who ought to have extin- 
guished wars, and put an end to dissensions, 
did rather raise them up and cherish them.— 
See Greg. VII. Ep. iv. 2; viii. 21. 

+ Auctoritate apostolica de fratruam nostro- 
Tum consilio declaramus illa juramenta prae- 
dicta fidelitatis existere et censeri debere.— 
Clement. \ib. ii. tit. 9, cap. unicum. We declare 
out of our apostolical authority, by the advice 
of our brethren, that the foresaid oaths of feal- 
ty ought to be, and be so esteemed. 

4 Vide Conc. Lugd. p. 851. 

τ Thuan. lib. i. 


173 


terests not only of their See, but of their 
private families !* 

Bodin observeth,' that Pope Nicholas 
I. was the first who excommunicated 
princes. Platina doth mention some be- 
fore him: but it is remarkable, that al- 
though Pope Leo I. (a high-spirited pope, 
fortissimus Leo,) as Liberatus calleth 
him) was highly provoked against Theo- 
dosius junior ; Pope Gelasius, and divers 
of his predecessors and followers ; Pope 
Gregory II. against Leo ; Vigilius against 
Justinian, &c.; yet none of them did 
presume to excommunicate the empe- 
rors. 

All these dealings are the natural re- 
sult of this pretence; and, supposing it 
well grounded, are capable of a plausi- 
ble justification: for is it not fit (seeing 
one must yield) that temporal should 
yield to spiritual ? 

Indeed, granting the papal supremacy 
in spirituals, I conceive the high-flying 
zealots of the Roman church, who sub- 
ject all temporal powers to them, have 
great reason on their side ; for co-ordi- 
nate power cannot subsist, and it would 
be only an eternal seminary of perpetual 
discords., 

The quarrel cannot otherwise be well 
composed, than by wholly disclaiming 
the fictitious and usurped power of the 
pope: for, 

Two such powers (so inconsistent and 
cross to each other, so apt to interfere, 
and consequently to breed everlasting 
mischiefs to mankind between them) 
could not be instituted by God. 

He would not appoint two different 
vicegerents in his kingdom at the same 
time. 

But it is plain that he hath instituted 
the civil power, and endowed it witha 
sword.t ‘That princes are his lieuten- 
ants.t 


* Abutente Christianorum pastore Christiano- 
rum principum viribas, ut private ambitioni, et 


suorum libidini inserviret.— Thuan. lib. 1. p. 
42. The pastor of Christians abusing the 
power of Christian princes, that he might grat- 


ify his private ambition, and the will and lust 
of his friends. 

+ P. Anast. calleth the emperor Anast.— Vi- 
carium. Epist. (p. G70), Eccl. Leod. p. 522. 

* Observ. 

t Tort. T. p. 210. 


174 A TREATISE OF THE POPE’S SUPREMACY. 


That in ancient times the popes did 
not claim such authority, but avowed 
themselves subjects to princes. 

9. Consequently this pretence is apt to 
engage Christian princes against Chris- 
tianity ; for they will not endure to be 
crossed, to be depressed, to be trampled 
on. 

This popes often have complained of ; 
not considering it was their own inso- 
lence that caused it. 

10. Whereas now Christendom is 
split into many parcels, subject to divers 
civil sovereignties, it is expedient that 
correspondently there should be distinct 
ecclesiastical governments, independent 
of each other, which may comply with 
the respective civil authorities in pro- 
moting the good and peace both of church 
and state.* 

It is fit that every prince should in all 
things govern all his subjects ; and none 
should be exempted from subordination 
to his authority: as philosophers, and 
physicians of the body ; so priests and 
physicians of the soul ; not in exercising 
their function, but in taking care that 
they do exercise it duly for the honour of 
God, and in consistence with public 
good ; otherwise many grievous incon- 
veniences must ensue. 

It is of perilous consequence that for- 
eigners should have authoritative influ- 
ence upon the subjects of any prince, or 
have power to intermeddle in affairs. 

Princes have a natural right to deter- 
mine with whom their subjects shall have 
intercourse : which is inconsistent with 
a right of foreigners to govern or judge 
them in any case, without their leave. 

Every prince is obliged to employ the 
power intrusted to him, to the further- 
ance of God’s service, and encourage- 
ment of all good works; as a supreme 
power, without being liable to obstruc- 
tion from any other power. 

It would irritate his power, if another 
should be beyond his coercion. 

It is observable, that the pope, by in- 
termeddling in the affairs of kingdoms, 
did so wind himself into them as to get 


* Secundum mutationes temporum transfe- 
runtur etiam regna terrarum; unde etiam ec- 
clesiasticaram parochiarum fines in plerisque 
provinciis mutari expedit et transferri.—P. 
Pasch. II. Ep. 19. 


a pretence to be master of each; princes 
being his vassals and feudatories.* 

11. Such an authority is needless and 
useless ; it not serving the ends which it 
pretendeth; and they being better com- 
passed without it. 

It pretendeth to maintain truth; but 
indeed, it is more apt to oppress it. 

Truth is rather (as St. Cyprian wisely 
observeth) preserved by the multitude of 
bishops, whereof some will be ready to 
relieve it, when assaulted by others. 

Truth cannot be supported merely by 
human authority ; especially that author- 
ity isto be suspected which pretendeth 
dominion over our minds. What contro- 
versy, being doubtful in itself, will not 
after his decision continue doubtful ? 
His sentence may be eluded by inter- 
pretation, as well as other testimonies or 
authorities. 

The opinion of a man’s great wisdom 
or skill may be the ground of assent, in 
defect of other-more cogent arguments ; 
but authority of name or dignity is not 
proper to convince a man’s understand- 
ing. Men obey, but not believe princes 
more than others, if not more learned 
than others. 

It pretendeth to maintain order: but 
how ? by introducing slavery ; by de- 
stroying all rights : by multiplying disor-_ 
ders; by hindering order to be quietly 
administered in each country. : 

It pretendeth to be the only means of 
unity and concord in opinion, by deter- 
mining controversies: which its advo- 
cates affirm necessary.t 

But bow can that be necessary which 


* Vide Bod. de Rep. i. 9. (p. 195.) Car les 
princes Chretiens avoient presque tous opinion, 
que le pape etoit absolument seigneur souve- 
rain de tous les royaumes de la Chretiente.— 
Bod. Ibid. p. 196 ;.~ Tort. Tort. Ὁ. 216, &¢.—— 
Greg. VII. Ep. 1,7, 2,13; Atez. IL. Ene 
Ἢ τοσαύτη διαφωνία καὶ μάχη τῶν ἐν τῇ ἐκκλησίᾳ 
γίνεται, ἑκαστοῦ τῆς μὲν τοῦ Κυρίου ἡμῶν I. X. δὲ 
δασταλίας ἀφισταμένου, λογιςμοὺς dé τινας Kai ὅρους 
ἰδίους ἐκδικοῦντος ἐξ αὐθεντίας, καὶ μᾶλλον ἄρχειν 
ἀπ᾽ ἐναντίας τοῦ Ἰζυρίον, ἣ ἄρχεσθαι ὑπὸ τοῦ Ἰζυρίου 
βουλομένου. --- Βα 5. de Jud. Dei, 1. ii. p. 209. So 
great a dissonancy and jarring there is among 
men in the church, while every one swerves 
from the doctrine of our Lord Jesus Christ, 
and asserts certain conceits and rules of his 
own by his own authority, and had rather rule. 
contrary to the lord, than be ruled by the Lord. 

t Necesse est, ut omnes fideles idem senti- 
ant.—Bell.i.9. It is necessary that all the 
faithful should be of the same opinion. 


δ 


A TREATISE OF THE 


never was de facto, not even in the 
Roman church ? 

Hath the pope effected this? Do all 
his followers agree in all points? Do 
they agree about his authority ? Do not 
they differ and dispute about infinity of 
questions? Are all the points frivolous, 
about which their divines and schoolmen 
dispute? Why did not the council of 
Trent itself, without more ado, and keep- 
ing such a disputing, refer all to his orac- 
ular decision ? 

Necessary points may and will, by all 
honest people, be known and determined 
without him, by the clear testimony of 
scripture, by consent of Fathers, by gen- 
eral tradition.*—And other points need 
not be determined. 

That he may be capable of that office, 
he must be believed appointed by God 
thereto; which is a question itself to be 
decided without him, to satisfaction. His 
power is apt no otherwise to knock down 
controversies, than by depressing truth ; 
not suffering any truth to be asserted, 
which doth not favour its interests. 

Concord was maintained, and contro- 
yersies decided, without them in the an- 
cient church; in synods, wherein he was 
not the sole judge, nor had observable in- 
fluence. - 

The Fathers did not think such author- 
ity needful, otherwise they would have 
made more use of it.? 

A more ready way to define contro- 
versies is for every one not to prescribe 
to others, or to persecute ; for then men 
would more calmly see the truth, and 
consent. 

It pretendeth to maintain peace and 
unity. But nothing hath raised more 
fierce dissensions, or so many _ bloody 
wars in Christendom, as it. 

It is apt, by tyranical administration, 
to become intolerable, and so to break 
the ecclesiastical state ; to raise schisms 
and troubles. 

It is like to extinguish genuine charity, 
which is free and uncompelled. 

All the peace and charity which it en- 


dureth is by force and compulsion, not 


out of choice and good affection. 
V. The ancients did assert to each 
bishop a free, absolute, independent au- 


ἘΞ 'Ikavwripa ἡ θεία yoaph.—Ath. 
t Nemini prescribentes. 


POPE’S SUPREMACY. 175 


thority, subject to none, directed by none, 
accountable to none on earth, in the ad- 
ministration of affairs properly concern- 
ing his particular church. 


This is most evident in St. Cyprian’s 


writings; out of which it will not be 
amiss to set down some passages, mani- 
festing the sense and practice of the 
church in his time, to the satisfaction of 
any ingenuous mind. 


““The bond of concord abiding, and 


the sacrament” (or doctrine) “οἵ the 
Catholic church persisting undivided, ev- 
ery bishop disposeth and directeth his 
own acts, being to render an account of 
his purpose to the Lord.”* 
writeth when he was pleading the cause 
of Pope Cornelius against Novatian ; but 
then, it seemeth, not dreaming of his su- 
premacy over others. 


This he 


‘** But we know that some will not lay 


down what once they have imbibed, nor 
will easily change their mind; but the 
bond of peace and concord with their 
colleagues being preserved, will retain 
some peculiar things, which have once 


been used by them; in which matter 
neither do we force any, or give law; 
whenas every prelate hath in the admin- 
istration of his church the free power of 
his will, being to render unto the Lord 
an account of his acting.”+ ‘This saith 
he, writing to Pope Stephanus, and in a 
friendly manner, ‘out of common re- 
spect and single lovey (not out οἵ ser- 
vile obeisance), acquainting him what he 
and his brethren in a synod, ** by common 
consent and authority,”’|| had established 
concerning the degradation of clergy- 
men who had been ordained by heretics, 
or had lapsed into schism. 


* Manente concordiw vinculo, et perseve- 
rante catholice ecclesiz individuo sacramento, 
actum suum disponit et dirigit unusquisque 
episcopus, rationem propositi sui Domino red- 
diturus.—Cypr. Ep, 52. (ad Antonianum.) 

+ Ceterum scimus quosdam quod semel im- 
biberint nolle deponere, nec propositum suum 
facile mutare, sed salvo inter collegas, pacis et 
concordiz vinculo quedam propria, que apud 
se semel sint usurpata, retinere ; qua in re nec 
nos vim cuiquam facimus, aut legem damus; 
cum habeat in ecclesia administratione volun- 
tatis sue liberam arbitrium unusquisque pre- 
positus, rationem actus sui Domino redditurus, 
— Cypr. Ep. 72. (ad Stephanum.) 

wc ad conscientiam tuam, frater charis- 
sime, et pro honore comimuni et pro simplici di- 
lectione pertulimus, &c. 
|| Consensu et auctoritate communi. 


176 


‘‘For seeing it is ordained by us all, 
and it is ‘likewise equal and just, that 
each man’s cause should be there heard 
where the crime is committed; and to 
each pastor ἃ portion of the flock is as- 
signed, which each should rule and gov- 
ern, being to render an account to his 
Lord: those indeed over whom we pre- 
side ought not to ramble about.”* This 
saith he in his Epistle to Pope Cornelius, 
upon occasion of some factious clergy- 
men addressing themselves to him with 
factious suggestions, to gain his counte- 
nance. 

“These things I have briefly written 
back, according to our meanness, dear 
brother; prescribing to none, nor pre- 
judging, that every bishop should not do 
what he thinks good, having a free pow- 
er of his will.”t 

‘In which matter our bashfulness and 
modesty doth not prejudge any one; so 
that every one may not judge as he 
thinketh, and act, as he judgeth:’’f{_ pre- 
scribing to none, “50 that every bishop 
may not resolve what he thinks good, be- 
ing to render an account to the Lord,” 
&c. || 

“It remaineth that each of us do utter 
his opinion about this matter, judging no 
man, nor removing any man, if he dis- 
senteth, from the right of communion; 
for neither doth any of us constitute him- 
self bishop of bishops, or by tyrannical 
terror driveth his colleagues to a necessi- 
ty of obeying; whenas every bishop 
hath upon account of his liberty and au- 
thority his own free choice, and is no 


* Nam cum statutum sit omnibus nobis, et 
equum sit pariter ac justum, ut uniuscujusque 
causa illic audiatur, ubi est crimen admissum, 
et singulis pastoribus portio gregis sit adscrip- 
ta, quam regat unusquisque et gubernet, rati- 
onem actus sui Domino redditurus, oportet uti- 
que eos quibus preesumus, non circumcursare, 
&c. —Cypr. Ep. 55. (ad Cornelium.) 

+ Hec tibi breviter pro nostra mediocritate 
rescripsimus, frater charissime ; nemini pre- 
scribentes, aut prejudicantes, quo minus unus- 
quisque episcoporum quod putat faciat, habens 
arbitrii sui liberam potestatem.—Cypr. Ep. 73. 
(ad Jubahaianum.) 

+ Qua in parte nemini vericundia et modes- 
tia nostra prajudicat, quo minus unusquisque 
quod putat sentiat, et quod senserit faciat.— 
Cypr. Ep. 76. (ad Magnum.) 

|| Nemini preescribentes, quo minus statuat 
quod putat unusquisque prepositus, actus sui 
rationem Domino redditurus; secundum quod 
apostolus, &c.—Jbid. 


" 


A TREATISE OF THE POPE’S SUPREMACY. 


less exempted from being judged by 
another, than he is uncapable to judge 
another; but let us all expect the judg- 
ment of Lord Jesus Christ, who, and 
who alone, hath power both to prefer us 
to the government of his church, and to 
judge of our acting.””* These words 
did St. Cyprian speak as prolocutor of 
the great synod of bishops at Carthage: 
and what words could be more express, 
or more full, in assertion of the episco- 
pal liberties and rights, against almost 
every branch of Romish pretences ? 

He disavoweth the practice of one 
bishop excluding another from commun- 
ion for dissent in opinion about disputa- 
ble points; he rejecteth the pretence that 
any man can have, to be a ‘bishop of 
bishops, or superior to all his brethren ; 
he condemneth the imposing opinions 
upon bishops, and constraining them to 
obedience ; he disclaimeth any power in 
one bishop to judge another ; he assert- 
eth to each bishop a full liberty and pow- 
er to manage his own concerns accord- 
ing to his discretion ; he affirmeth every 
bishop to receive his power only from 
Christ, and to be liable only to his judg- 
ment. 

We may observe, that St. Austin, in 
his reflections upon the passages in that 
synod, doth approve, yea admire that 
preface, passing high commendations on 
the smartest passages of it, which assert 
common liberty, professing his own con- 
formity in practice to them :—‘ In this 
consultation,” saith he, “15 showed a 
pacific soul, overflowing with plenty of 
charity ;°" and, ‘* We have therefore a 
free choice of inquity granted to us, by 
the most mild and most veracious speech 


* Superest ut de hac re singuli quid sentia- 
mus proferamus, neminem judicantes, aut a 
jure communionis aliquem si diversum senserit 
amoventes; neque enim quisquam nostrum 
episcopum se esse episcoporum constituit, aut 
tyrannico terrore ad obsequendi necessitatem 
collegas suos adigit; quando habeat omnis 
episcopus pro licentia libertatis et potestatis 
sue arbitrium proprium, tamque judicari ab 
alio non possit, quam nec ipse potest alterum 
judicare; sed expectemus universi judicium 
Domini nostri Jesu Christi, qui unus et solus, 
habet potestatem et preponendi nos in ecclesiw 
sux gubernatione, et de actu nostro judicandi, 
—Cypr. in Praf. Conc. Carthag. 

“ Aug. de Bapt. cont. Donat. lib. ii. 3, ὅσο. » 


of St. Cyprian* himself;” and ‘ Now if 
the proud and tumid minds of heretics 
dare to extol themselves ugainst the holy 
humility of this speech—than which what 
can be more gentle, more humble ?”+ 
Would St. Austin have swallowed 
those sayings, could he have so much ap- 
plauded them, if he had known a just 
power then extant and radiant in the 
world, which they do impeach and sub- 
vert? No, I trow; he did not know, 
nor so much as dream of any such; al- 
though the pope was under his nose 
while he was discussing that point, and 
he could hardly talk so much of St. Cy- 
prian without thinking of Pope Stephen. 
However, let any man of sense hon- 
estly read and weigh those passages, con- 
sidering who did write them, to whom 
he writ them, upon what occasions he 
writ them, when he writ them; that he 
Was a great primate of the church, a 
most holy, most prudent, most humble 
and meek person; that he addresed di- 
vers of them to bishops of Rome; that 
many of them were touching the con- 
cerns of popes; that he writ them in 
times of persecution and distress, which 
produce the most sober and _ serious 
thoughts: then let him, if he can, con- 
ceive that all Christian bishops were then 
held subject to the pope, or owned such 
a power due to him as he now claimeth. 
We may add a contemporary testimo- 
ny of the Roman clergy, addressing to 
St. Cyprian these words: “ Although a 
mind well conscious to itself, and sup- 
ported by the vigour of evangelical dis- 
cipline, and having in heavenly doctrines 
become a true witness to itself, is wont 
to be content with God for its only judge ; 
and not to desire the praises, nor to 
dread the accusations of another; yet 
they are worthy of double praise, who 
when they know they owe their con- 
sciences to God only as judge, yet desire 
also their actions to be approved by their 
brethren themselves; the which it is no 
wonder that you, brother Cyprian, should 


* Habemus ergo querendi liberum arbitri- 
um ipsius Cypriani nobis mitissimo et veracis- 
Simo sermone concessum.—Lib. 111. cap, 3. 

+ Nunc si se audent superbe et tumide cer- 
Vices hereticorum adversus sanctam humilita- 
tem hujus sententie extollant. Lib. ii. cap. 3. 
ἐμ mansuetius, guid humilius?—Lib. iii. 
cap. 3. 


Von. ΠῚ. 23 


Ε 


A TREATISE OF THE POPE’S SUPREMACY. 


177 


do, who, according to your modesty and 
natural industry, would have us not so 
much judges as partakers of your coun- 
sels’——.* Then, it seems, the college 
of cardinals, not so high in the instep as 
they are now, did take St. Cyprian to be 
free, and not accountable for his actions 
to any other judge but God. 

That this notion of liberty did con- 
tinue a good time after in the church, we 
may see by that canon of the Antiochene 
synod, ‘“ordaining that every bishop 
have power of his own bishopric, govern 
it according te the best of his care and 
discretion, and provide for all the coun- 
try belonging to his city, so as to ordain 
priests and deacons, and dispose things 
aright.”+ 

The monks of Constantinople, in the 
synod of Chalcedon, said thus: ‘ We 
are sons of the church, and have one 
father, after God, our archbishop :”’} they 
forgot their sovereign father the pope. 

The like notion may seem wo have 
been then in England, when the church 
of Canterbury was called ‘“ the common 
mother of all under the disposition of its 
spouse Jesus Christ.”’|| 

VI. The ancients did hold all bisbops, 
as to their office, originally according to 
divine institution, or abstracting from hu- 
man sanction framed to preserve order 
and peace, to be equal: for that all are 
successors of the apostles; all derive 
their commission,and power in the same 
tenor from God ; all of them are ambas- 


* Quanquam bene sibi conscius animus, et 
evangelice discipline vigore subnixus, et verus 
sibi in decretis ccelestibus testis eflectus, soleat 
solo Deo judice esse contentus, nec alterius aut 
laudes petere, aut accusationes pertimescere ; 
tamen geminata sunt laude condigni, qui cum 
conscientiam sciant Deo soli debere se judici, 
actus tamen suos desiderant etiam ab ipsis suis 
fratribus comprobari: quod te, frater Cypriane, 
facere non mirum est, qui pro ua verecundia, 
et ingenita industria consilioram tuoruam nos 
non tam judices voluisti, quam participes inve- 
niri . Cler. Rom. ad Cypr. Ep. 31. 

+ "Exacroy γὰρ ἐπίσκοπον ἐξουσίαν ἔχειν τῆς ἑαυ- 
τοῦ παροικίας, διοικεῖν κατὰ τῆν ἑκάστῳ ἐπιδάλλουσαν 
εὐλάδειαν, καὶ πρόνοιαν ποιεῖσθαι πάσης τῆς χώρας 
τῆς ὑπὸ τὴν ἑαυτοῦ πόλιν ; ὡς καὶ χειροτονεῖν πρεσ- 
βυτέρους καὶ διακόνους, καὶ μετὰ κρίσεως ἕκαστα δια- 
λαμδϑάνειν . Syn. Ant, Can. 9. 

t Ἡμεῖς δὲ καὶ τέκνα τῆς ἐκκλησίας ἔσμεν, καὶ ἕνα 
πατέρα μετὰ τὸν Θεὸν, τὸν ἀρχιεπίσκοπον ἔχομεν.--: 
Syn. Chale. Act. i. p. 114. 

|| Omnium nostrum mater communis sub 
sponsi sui Jesu Christi dispositione.—Gervas 
Dorob. (p. 1663), apud Twisd. p. 72, 


7 
] 


= ~=_——s- = 


178 A TREATISE OF THE POPE’S SUPREMACY. 


sadors, stewards, vicars of Christ, in- 
trusted with the same divine ministries of 
instructing, dispensing the sacraments, 
ruling and exercising discipline ; to which 
functions and privileges the least bishop 
hath right, and to greater the biggest 
cannot pretend.” 

One bishop might exceed another in 
splendour, in wealth, in reputation, in 
extent of jurisdiction, as one king may 
surpass another in amplitude of territory ; 
but as all kings, so all bishops are equal 
in office and essentials of power derived 
from God. 

Hence they applied to them that in the 
Psalm, Instead of thy fathers shall be 
thy children, whom thou mayest make 
princes in all the earth. 

This was St. Jerome’s doctrine in 
those famous words: ‘ Wherever a 
bishop be, whether at Rome or at Eugu- 
bium, at Constantinople or at Rhegium, 
at Alexandria or at Thanis, he is of the 
same worth and of the same priesthood ; 
the force of wealth and lowness of pov- 
erty doth not render a bishop more high 
or more low; for that all of them are 
successors of the apostles:”* to evade 
which plain assertion, they have forged 
distinctions, whereof St. Jerome surely 
did never think, he speaking simply con- 
cerning bishops, as they stood by divine 
institution, not according to human mod- 
els, which gave some advantages over 
other. 

That this notion did continue long in 
the church, we may see by the elogies of 
bishops in later synods ; for instance, that 
in the synod of Compeigne: “‘ It is con- 
venient all Christians should know what 
kind of office the bishop’s is,—who, it is 
plain, are the vicars of Christ, and keep 
the keys of the kingdom of heaven.”+ 

And that of the synod of Melun: 
* And though all of us unworthy, yet 
are the vicars of Christ, and successors 
of the apostles.’’} 


* Ubicunque fuerit episcopus, sive Rome 
sive Eugubii, &c.—Hveron. ad Evagr. Ep. 85. 

+ Omnibus in Christiana religione constitutis 
scire convenit quale sit ministerium episcopo- 
rum —quos constat esse vicarios Christi, et 
clavigeros regni coelorum, &c.— Syn. Compend. 
ann. Dom. 833. (apud Bin. tom. vi. p. 361.) 

+ Nos omnes licet indigni, Christi tamen vi- 

τ Vide Ep. P. Celest. 1. in Cone. Eph. Act. 
ii. (p. 324.) ; 

~ Baron, an. 57, § 30; Psal. xlv. 16. 


In contemplation of which verity, St. 
Gregory Nazianzen, observing the de- | 
clension from it introduced in his times 
by the ambition of some prelates, did 
vent that famous exclamation: “Ὁ that 
there were not at all any presidency, or 
any preference in place, and tyrannical 
enjoyment of prerogatives!””*—which 
earnest wish he surely did not mean to 
level against the ordinance of God, but 
against that which lately began to be in- 
truded by men. And what would the 
good man have wished, if he had been 
aware of those pretences about which 
we discourse ; which then did only begin 
to bud and peep up in the world ? 

1. Common practice is a good inter- 
preter of common sentiments in any 
case; and it therefore sheweth, that in 
the primitive church the pope was not 
deemed to have a right of universal 
sovereignty : for if such a thing had 
been instituted by God, or established by 
the apostles, the pope certainly, with 
evident clearness, would have appeared 
to have possessed it; and would have 
sometimes (I might say frequently, yea, 
continually) have exercised it in the first 
ages: which that he did not at all, we 
shall make, I hope, very manifest, by 
reflecting on the chief passages occurring 
then; whereof, indeed, there is scarce 
any one which, duly weighed, doth not 
serve to overthrow the Roman pretence : 
but that matter I reserve to another 
place ; and shall propound other con- 
siderations, declaring the sense of the 
Fathers; only I shall add, that indeed, 

2. The state of the most primitive 
church did not well admit such an uni- 
versal sovereignty. For that did consist 
of smal] bodies incoherently situated, 
and Scattered about in very distant places, 
and consequently unfit to be model- 
led into one poiitical society, or to be 
governed by one head. Especially con- 
sidering their condition under persecution 
and poverty. What convenient resort 
for direction or justice could a few dis- 
tressed Christians in Egypt, Ethiopia, 
Parthia, India, Mesopotamia, Syria, Ar- 


carii, et apostolorum ipsius successores.— Syn. 
Meldens. ann. Dom. 845. (apud Bin. tom. vi. p. 
402.) 

* 'Os bperov ye μηδὲ ἣν προεδρία, μηδέ τις τόπου 
προτίμησις, καὶ τυραννικὴ προνομία Greg. Naz. 
Orat. 28. 


A TREATISE OF THE POPE’S SUPREMACY. 


menia, Cappadocia, and other parts, have 
to Rome! What trouble, what burden 
had it been, to seek instruction, succour, 
decision of cases thence! Had they 
been obliged or required to do so, what 
offences, what clamours, would it have 
raised! seeing that afterward, when 
Christendom was connected and compact- 
ed together, when the state of Christians 
was flourishing and prosperous, when 
passages were open, and the best of op- 
portunities of correspohdence were af- 
forded, yet the setting out of these pre- 
tences did cause great oppositions and 
stirs ; seeing the exercise of this authori- 
ty, when it had obtained most vigour, did 
produce so many grievances, so many 
complaints, so many courses to check and 
curb it, in countries feeling the incon- 
veniences and mischiefs springing from 
it. 

The want of the like in the first ages 
is a good argument that the cause of 
them had not yet sprung up; Christen- 
dom could not have been so still, if there 
had been then so meddlesome a body in it 
as the pope now is. 

The Roman clergy, in their epistle to 
St. Cyprian, told him, that “ because of 
the difficulty of things and times, they 
could not constitute a bishop who might 
moderate things”* immediately belong- 
ing to them in their own precincts: how 
much more in that state of things would 
a bishop there be fit to moderate things 
over all the world; when, as Rigaltiust 
truly noteth, ‘‘ the church being then op- 
pressed with various vexations, the com- 
munication of provinces between them- 
selves was difficult and unfrequent.”’ 

Wherefore Bellarmine himself doth 
confess, that in those times, before the 
Nicene synod, “the authority of the 
pope was not a little hindered, so that 
because of continual persecutions he 
could not freely exercise 11. ἢ 


* Nobis, post excessum nobilissime memo- 
ria viri Fabiani, nondum est episcopus propter 
rerum et temporum difficultatem constitutus, 
qui omnia ista moderetur . Cl. Rom. ad 
Cypr. Ep 31. 

τ Viriis tunc ecclesia vexationibus oppressa, 
difficilis et infrequens erat provinciarum inter 
5656 communicatio.—Rigal/t. in Cypr. Ep. 67. 

¢ Verum enim est impeditam fuisse eo tem- 
pore non parum pontificis auctoritatem 

ropter persecutiones continuas non potuisse 
manos pontifices libere exercere eam, quam 


δ. 


179 


The church, therefore, could so Jong 
subsist without the use of such authority, 
by the vigilance of governors over their 
flocks, and the friendly correspondence 
of neighbour churches: andif he would 
let it alone, it might do so still. 

That could be no divine institution, 
which had no vigour in the first and best 
times ; but an innovation raised by am- 
bition. 

VII. The ancients, when occasion did 
require, did maintain their equality of 
office and authority, particularly in re- 
spect to the Roman bishops; not only 
interpretatively by practice, but directly 
and formally in express terms asserting 
it. 

Thus when Felicissimus and his com- 
plices, being rejected by St. Cyprian, did 
apply themselves to Pope Cornelius for 
his communion and countenance, St. Cy- 
prian affirmed that to be an irregular and 
unjust course ; subjoining, “ Except toa 
few desperate and wicked persons, the 
authority of the bishops constituted in 
Afric, who have already judged of them, 
do seem less ;’’* that is, inferior to any 
other authority, particularly to that of 
Rome, unto which they had recourse: 
what other meaning could he have ? 
Doth not his argument require this mean- 
ing ? 

πον instance is that of the Fathers 
of the Antiochene synod? (being ninety- 
seven bishops), the which St. Hilary 
calleth “‘ a synod of saints congregated” 
(the decrees whereof the Catholic church 
did admit into its code, and the canons 
whereof popes have called ‘ venera- 
ble :”’||) these in their Epistle to Pope 
Julius, complaining of his demeanour in 
the case of Athanasius, did flatly assert 
to themselves an equality with him: 
** They did not,” as Sozomen reciteth 
out of their Epistle, “‘ therefore, think it 
equal, that they should be thought inferi- 


a Christo acceperant auctoritatem, &c.—Bell. 
de R. P. ii. 17. 

* Nisi si paucis desperatis et perditis minor 
esse videtur auctoritas episcoporum in Africa 
constitatorum, qui jam de illis judicaverunt—~; 

ἡ Fides quam exposuerunt qui affuerunt 


episcopi 97. —— Hilar. de syne. 367.) 
t Congregatam sanctorum synodum.—Hi- 
lar. ibid. 


|| Venerabiles Antiocheni canones.—P. Ni- 
col. 1. Ep. ix. (p. 519.) 


180 


ors, because they had not so big and nu- 
merous a church.”* 

That pope himself testifieth the same 
in his Epistle to them, extant in the 
second Apology of Athanasius: “ If” 
(saith he) “ye do truly conceive the 
honour of bishops to be equal, and the 
same; and ye do not, as ye write, judge 
of bishops according to the magnitude 
of cities:”* which assertion of theirs, 
so flatly thwarting papal supremacy, he 
doth not at all confute, yea, not so much 
as contradict; and therefore reasonably 
may be interpreted to yield consent 
thereto; the rule, ‘“‘ He that holdeth his 
peace seemeth to consent,”’t never hold- 
ing better than in this case, when his 
copyhold was so nearly touched ; indeed, 
he had been very blameable to waive 
such an occasion of defending so impor- 
tant a truth, or in letting so pestilent an 
error to pass without correction or re- 
proof. 

After the pope had climbed higher 
than at that time (upon the ladders of 
dissension and disorders in the church), 
yet he was reproved by Euphemius, 
bishop of Constantionple, for preferring 
himself before his brethren ; as we may 
collect from those words of a zealous 
pope: ‘ We desire not to be placed 
above others (as you say), so much as 
to have fellowship holy and well-pleas- 
ing to God with all the faithful.’’]| 

That Pope Gregory I. did not hold 
himself superior to other bishops, many 
sayings of his do infer: for in this he 
placeth the fault of the bishop of Con- 
stantinople, which he so often and so 
severely reprehendeth, that he did “ pre- 
fer himself before, and extol himself 
above, other bishops.’’§ 


* Οὐ παρὰ τοῦτο τὰ δευτερεῖα φέρειν ἠξίουν, ὅτι 
μὴ μεγέθει, ἢ πλήθει ἐκκλησίας πλεονεκτοῦσιν.----3δ0Ζ. 
ni. 8. 

t Ei οἷν ἀληθῶς ἴσην καὶ τὴν αὐτὴν ἡγεῖσθε τιμὴν 
τῶν ἐπισκόπων, καὶ μὴ ἐκ τοῦ μεγέθους τῶν πόλεων, 
ὡς γράφετε, κρίνετε τοὺς ἐπισκόπους.----, Jul. I. 
apud Athan. in Apol. il. (p. 744.) 

+ Qui tacet consentiri videtur. πος 

|| Hic non tam optamus preponi aliis (sicut 
predicas) quam cum fidelibus cunctis sanctum 
et Deo placitum habere consortium.—P. Gelas. 
I. Ep. 1. (ad Euphemium.) 

§ —— In elatione sua Antichristum pre- 
currit, quia superbiendo se ceteris praponit. — 
P. Greg. I. Ep. vi. 30. Super ceteros sacer- 
dotes se extollit.—ZJbid. Christi sibi student 
membra judicare.—Jd. Ep. iv. 36. Solus om- 


a a 
i 
"| " 
t 
; 


A TREATISE OF THE POPE’S SUPREMACY. 


And would he directly assume that to. 
himself which he chargeth on another, 
although only following his position by 
consequence ? 

And when Eulogius, the bishop of 
Alexandria, had complimentally said, 
“ς Sicut jussistis, As ye commanded :” 
he doth thus express his resentment : 
‘That word of command 1 desire you 
let me not hear; because I know who ἢ 
am, and who ye are: by place ye are my 
brethren; in goodness, fathers; I did 
not therefore command ; but what seem- 
ed profitable I hinted to you.’* 

That many such instances may not be 


‘alleged out of antiquity, the reason is, 


because the ancient popes did not under- 
stand this power to belong to them, and 
therefore give no occasion for bishops to 
maintain their honour; or were more 
just, prudent, and modest than to take so 
much upon them, as their successors 
did, upon frivolous pretences. 

VIII. The style used by the primitive 
bishops in their applications to the Ro- 
man bishop doth signify, that they did 
not apprehend him their sovereign, but 
their equal. 

« Brother, colleague, fellow-bishop,”’* 
are the terms which St. Cyprian doth 
use in speaking about the Roman bishops, 
his contemporaries, Fabianus, Cornelius, 
Lucius, Stephanus; and in his epistles 
to the three last of them; nor doth he 
ever use any other, importing higher re- 
spect due to them ; as indeed his practise 
demonstrateth he did not apprehend any 
other due, or that he did take them for 
his superiors in office. “Know now, 
brother,’’+ was the compellation of Di- 
onysius (bishop of Alexandria) to Pope 
Stephanus. The synod of Antioch, 
which rejected Paulus Samosatenus, in- 
scribeth its epistle to “" Dionysius” (then 
bishop of Rome) ‘* and Maximus, and all 
our fellow-ministers through the world.”’¢ 


nibus preesse.—IJd. Ep. iv. 38. quibus 
(episcopis) cupis temetipsum vocabulo elatio- 
nis preeponere.—Id. ibid. 

* Quod verbum jussionis peto a meo auditu 
removeri ; quia scio quis sum, qui estis ; loco 
enim mihi fratres estis, moribus patres, non 
ergo jussi, sed que utilia visa sunt, indicare 
curavi, &c.—Greg. 1. Ep. vii. 30. (ad Bulog. 
Alex.) 

t Ἴσθι νῦν ddedg?.—Euseb. vii. 5. 

7 Διονυσίῳ καὶ Making καὶ rots κατὰ τὴν οἰκου- 
μένην πᾶσι συλλειτουργοῖς jpoav.—Euseb, vil. 20. 

x Cypr. Ep. 4, 41, 58, 67, 68, 45, 49, &e. 


== = =e 


A TREATISE OF THE POPE’S SUPREMACY. 181 


_ The old synod of Arles directeh their 
epistle “to Seignior Sylvester, their 
brother.” Athanasius saith, ‘ These 
things may suffice, which have been 
written by our beloved and fellow-minis- 
ter Damasus, bishop of great Rome.”* 
Marcellus inscribed to Pope Julius, to 
his ‘* Most blessed fellow-minister.”’7 
So Cyril spake of Pope Celestine L., 
 Qur brother and fellow-minister, the 
bishop of Rome.”t So St. Basil, and 
his fellow-bishops of the east, did in- 
seribe their Epistle,|| “Τὸ the beloved 
of God, and our most holy brethren and 
fellow-ministers, the unanimous bishops 
through Italy and France.” In this style 
do the Fathers of Sardica salute Pope 
Julius; those of Constantinople, Pope 
Damasus ;” those of Ephesus, Pope 
Celestine I.: ‘Our brother and fellow- 
minister, Celestine ;”§ those of Carth- 
age, Pope Celestine I., in the very same 
terms wherein St. Austin doth salute 
Maximinus, a Donatist bishop, ‘ Seignior, 
my beloved and most honoured broth- 
er.”{] The oriental bishops, Eustathius, 
Theophilus, and Silvanus, did inscribe 
their remonstrance to Pope Liberius, 
“Τὸ seignior, our brother and fellow- 
minister, Liberius.”** So John of An- 
tioch to Nestorius writeth, “To my 
master.”+7 The synod of Illyricum call 
Elpidius, “ Our Seignior, and fellow- 
minister.” tt | 
{ In which instances, and some others 
of later date, we may observe that the 
Word κύριος, or domius, was then (as it 


*. Ἰκανὰ μὲν ra γραφέντα παρά τε τοῦ ἀγαπητοὺ 
καὶ συελλιτουργοῦ Aapaoov.—Athan. Ep. ad Alr. 
(p- 931.) 

’ + Τῷ ακαριωτάτῳ συλλειτουργῷ ']Ἰουλίῳ.----Νῖ ΑΥ- 
cell. ad P. Jul. Epiph. Heer. 72. 
t ᾿Αδελφοῦ καὶ συλλειτουργοῦ ἡμῶν τοῦ τῆς Ῥω- 
αίων ἐκκλησίας ἐπισκόπου . Cyril. ad Nest. in 
yn. Eph. p. 207. 

|| Τοῖς θεοφιλεστάτοις Kat botwrdrots ἀδελφοῖς 
συλλειτουργοῖς κατὰ τὴν ᾿Ιταλίαν καὶ Τ᾿ αλλίαν ὃμο- 
ψύχοις ἐπισκόποις ..----Βὰ5. Ey. 69; Athanas. Apol. 
1. (p. 761, 756.) 

“ Tod ἀδελφοῦ καὶ συλλειτουργοῦ ἡμῶν Ἰζηλεστί- 
vov.—Syn. Eph, p. 217. Domino dilectissimo 
et honoratissimo fratri Conc. Afr. 

§{] Domino dilectissimo et honorabili fratri 
Maximino.— Aug. Ep. 203. 

ala Κυρίῳ ἀδελφῷ, καὶ συλλειτουργῷ Λιδερίῳ Εὐσ- 
τάθιος, Θεύφιλος, LidBavds ἐν Ἰζυρίῳ χαίρειν > 
Socr. iv. 12. 
tt T6 δεσπότῃ pod.—Conc. Eph. 202. 
Tov κύριον ἡμῶν καὶ evddecrovpydv.—Theod. 


γ Thod. ν. 9, 


lv 


we 


is now) barely a term of civility, being 
then usually given to any person of 
quality, or to whom they would express 
common respect ; so that St. Chrysostom 
in his epistles commonly doth give it, 
not only to meaner bishops, but even to 
priests ; and St. Austin doth thus salute 
even Donatist bishops, reflecting thereon 
thus: ‘Since therefore by charity I 
serve you in this office of wiriting let- 
ters to you, I do not improperly call you 
master, for the sake of our oue true 
Master, who has commanded us so to 
do? © my most honoured mas- 
887 0 Ὁ now therefore having 
with me my most honoured seignior and 
most reverend presbyter,” &c.i * 
my most honoured master, Asyncritus 
the elder.”’|| 

Pope Celestine himself did salute the 
Ephesine Fathers, κύριοι, ἀδελφοὶ, ** mas- 
ters, brethren,’§ Even in the sixth 
council, Thomas, bishop of Constantino- 
ple, did inscribe according to the old 
style, to Pope Vitalianus, ‘his brother 
and fellow-minister.”’ 

The French bishops had good reason 
to expostulate with Pope Nicholas I. 
‘You may know that we are not, as 
you boast and brag, your clerks; whom, 
if pride would suffer, you ought to ac- 
knowledge for your brethren and fel- 
low-bishops.’’§] 

Such are the terms and titles which 
primitive integrity, when they meant to 
speak most kindly and respectfully, did 
allow to the pope, being the same which 
all bishops did give to one another (as 
may be seen in all solemn addresses and 
reports concerning them:) which is an 
argument sufficiently plain, that bishops 
in those times did not take themselves to 


* Cum ergo vel hoc ipso officio literarum 
per charitatem tibi serviam, non absurde te 
dominum voco, propter unum et verum Domi- 
num nostrum qui nobis ista pracepit.—Aug. 
Ep. 103. 

t Δέσποτά nov rineorare.—Chrys. Ep. 26, 

t Nov γοῦν ἐπιλαδόμενοι rod κυρίου pod τιμιω- 
τάτου καὶ ci\abeordrov πρεσδυτέρου.---Ἰ ἃ. ibid, 

|| Δεσπότην μοῦ τιμιώτατον ᾿Ασύγκριτον τὸν 
πρεσδύτερον.----Ἐ ». 68. (71, 75, 77, 84, 91, &e.) 

ᾧ Κύριοι ἀδελφοί. P. Celest. I. Ep. ad Syn. 
Eph. Aet. ii. (p. 324). 

{{ Scias nos non tuos esse, ut te jactas et ex- 
tollis, clericos, quos ut fratres et coepiscopos 
recognoscere, sielatio permitteret, debueras,— 
An. Franc. Pith. (an. 858 ) 

* Conc. 6, Act. xiii. p. 224. 


182 A TREATISE OF THE POPE’S SUPREMACY. 


be the pope’s subjects, or his inferiors in 
office ; but his fellows and mates, co- 
ordinate in rank. 

Were not these improper terms for 
an ordinary gentleman or nobleman to 
accost his prince in? yet hardly is there 
such a distance between any prince and 
his peers, as there is between a modern 
pope and other bishops. 

It would now be taken for a great ar- 
rogance and sauciness for an underling 
bishop to address to the pope in such 
language, or to speak of him in that 
manner ; which isa sign that the world 
is altered in its notion of him, and that 
he beareth a higher conceit of himself 
than his primitive ancestors did. Now 
nothing but Beatissimus Pater, Most 
blessed Father; and Dominus noster 
Papa, Our Lord the Pope, in the highest 
sense, will satisfy him. 

Now a pope ina general synod, in a 
solemn oration, could be told to his face, 
that ‘* the most holy senate” of cardinals 
had chosen “a brother into a father, a 
colleague into a lord.”’* Verily so it is 
now, but not so anciently. 

In the same ancient times, the style of 
the Roman bishops writing to other bish- 
ops was the same; he calling them breth- 
ren and fellow-ministers. 

So did Cornelius write to Fabius of 
Antioch, ‘* Beloved brother :”’+. so did he 
call all other bishops,—‘‘ Be it known to 
all our fellow-bishops and brethren.’’¢ 
So Julius to the oriental bishops, ‘* ΤῸ 
our beloved brethren.”’|| So Liberius to 
the Macedonion bishops, ‘* To our belov- 
ed brethren and fellow-ministers :"’§ and 
to the oriental bishops, “ΤῸ our brethren 
and fellow-bishops.”’{] + So Damasus to 
the bishops of Illyricum.* So Leo him- 
self frequently in his epistles. So Pope 
Celestine calleth John of Antioch, ** Most 


* Vere divina providentia factum consen- 
dum est, quod te sacerrimus iste senatus 
fratrem, et ita dixerim filium in patrem, colle- 
gam in dominum —elegerint, assumpserint, 
adoraverint.—Balt. Delrio. in Conc. Later. ad 
Leonem X. sess. viii. (p. 85.) 

Tt ᾿Αδελφὲ dyannré.—Euseb. vi. 43. 

{ Omnibus coepiscopis nostris et fratribus 
innotescat.—P. Corn. apud Cypr. Epist. 48. 

|| “Ayannrots ade\pots.— Athan. p. 739. 

ᾧ ᾿Αγαπητοῖς ἀδελφοῖς καὶ συλλειτουργοῖς .---- 
Socr. iv. 12, 

4 Fratribus et coepiscopis.—Hi. Frag. p. 
450. 

« Soz. vi. 23 


honoured brother;’* to Cyril and to 
Nestorius himself, ** Beloved brother ΟἿ 
to the fathers of Ephesus, “" Seigniors, 
brethren.”¢ Pope Gelasius to the bish- 
ops of Dardania, ‘* Your brotherhood.” 
St. Gregory to Cyriacus, ‘ Our brother 
and fellow-priest, Cyraicus.”’|| 

If it be said, the popes did write so 
then out of condescension, or humility 
and modesty ; it may be replied, that if 
really there was such a difference as is 
now pretended, it may seem rather af- 
fectation, and indecency or mockery : 
for it would have more become the pope 
to maintain the majesty and authority of 
his place, by appellations apt to cherish 
their reverence, than to collogue with 
them in terms void of reality, or signi- 
fying that equality which he did not 
mean. 

But Bellarmine hath found out one in- 
stance (which he maketh much of) of 
Pope Damasus,’ who writing (not as he 
allegeth, to the Fathers of Constantino- 
ple, but) to certain eastern bishops, call- 
eth them most honoured sons. ‘That 
whole epistle I do fear to be foisted into 
Theodoret ;\for it cometh in abruptly ; 
and doth not much become such a man: 
and if it be supposed genuine, I should 
suspect some corruption in the place : 
for why, if he writ to bishops, should he 
use a style so unsuitable to those times, 
and so different from that of his prede- 
cessors and successors? Why should 
there be such a disparity between his 
own style now and at other times ? for, 
writing to the bishops of Illyricum, he 
calleth them ‘* beloved brethren :’’4[ 
why then is he so inconstant and partial 
as to yield these oriental bishops less re- Ὁ 
spect 2 wherefore perhaps vfol was 
thrust in for ἀδελφοὶ : or perhaps the 
word ἐπισκόποις was intruded, and he 
did write to laymen; ‘ those who gov- 
erned the east,’ who well might be 
called ‘* most honoured sons ;*’** other- 
wise the epithet doth not seem well, to 


* Τιμιώτατε ddekpé.—Conc. Eph. p. 196. 

+t T6 ἀγαπητῷ ἀδελφῷ.---Ῥ, 179, 183. 

+ Κύριοι ddedpot.—Act. il. p. 324, 

|| Fraternitas vestra.—P. Gelas. Ep. 12; 
Greg. Ep. vi. 24. Fratris et consacerdotis nos- 
tri Cyriact 

§ Vales. in Theod., ib. υἱοὶ τιμιώτατοι. 

Ἵ ᾿Αγαπητοῖς adedpots.—Soz. vi. 23. 

ἘᾺΝ Tots τὴν ἐώαν (Odvover. 


> Bell. ii. 14; Theod. ν. 10. 


A TREATISE OF THE POPE’S SUPREMACY. 


suit; but however, a single example of 
arrogance or stateliness (or of what shall 
I call it?) is not to be set against so 
many modest and mannerly ones. 

In fine, that this salutation doth not al- 
ways imply superiority, we may be as- 
sured by that inscription of Alexander, 
bishop of Thessalonica, to Athanasius of 
Alexandria, “ΤῸ my beloved son and 
unanimous colleague, Athanasius.”* 

IX. The ground of that eminence 
which the Roman bishop did obtain in 
the church, so as in order to precede 
other bishops, doth shake this pretence. 

The church of Rome was indeed al- 
lowed to be “ the principal church,” as 
St. Cyprian calleth it: but why? Was 
it preferred by divine institution? No, 
surely ; Christianity did not make laws 
of that nature, or constitute difference of 
places. Was it in regard to the succes- 
sion of St. Peter? No; that was a slim, 
upstart device ; that did not hold in An- 
tioch, nor in other apostolical churches. 

But it was for a more substantial rea- 
son ; the very same on which the dignity 
and pre-eminency of other churches was 
founded ; that is, the dignity, magnitude, 
opulency, opportunity of that city in 
which the bishop of Rome did preside ; 
together with the consequent numerous- 
ness, quality, and wealth of his flock ; 
which gave him many great advantages 
above other his fellow-bishops : it was, 
saith Rigaltius, called by St. Cyprian the 
principal church, ‘ because constituted 
in the principal city.”’t 

That church, in the very times of se- 
verest persecutions, ‘* by the providence 
of God’ (as Pope Cornelius said in his 
Epistle to Fabius), ‘had a rich and 
plentiful number, with a most great and 
innumerable people ;’’|| so that he reck- 
oneth forty-four presbyters, seven dea- 
cons (in imitation of the number in the 


* 'Ayannra υἱῷ καὶ ὁμοψύχῳ συλλειτουργῷ 'A- 
Gavaci.—Apud Athan. Apol. ii. p. 783. 

+ Feclesia principalis.—Cypr. Ep. 55. 

Ἢ Ecclesia principalis, id est in urbe princi- 
pali constituta.— Rigalt. in Cypr. Ep. 55. 

Διὰ τῆς τοῦ Θεοῦ προνοίας πλούσιός τε καὶ πλη- 
θύων ἀριθμὸς μετὰ μεγίστου καὶ ἀναριθμήτου λαοῦ .---- 
Euseb. vi. 43. Et quanquam sciam frater, 
pro mutua dilectione quam debemus et exhibe- 
musinvicem nobis florentissimo illic clero te- 
cum presidenti, et sanclissime atque umplis- 
Simz plebi, legere te semper literas nostras 
—. Cypr. Ep. 55, (ad Corn.) 


ἜΝ 


189 


acts), seven sub-deacons, forty-two aco- 
luthi, fifty-two others of the inferior 
clergy, and above fifteen hundred alms- 
people. 

To that church there must needs have 
been a great resort of Christians, going 
to the seat of the empire in pursuit of 
business ; as in proportion there was to 
each other metropolis ; according to that 
canon of the Antiochene synod, which 
ordered, that ‘the bishop of each me- 
tropolis should take care of the whole 
province, because all that had business 
did resort to the metropolis.”* 

That church was most able to yield 
help and succour to them who needed 
it ; and accordingly did use to do it; ac- 
cording to that of Dionysius (bishop of 
Corinth) in his epistle to bishop Soter of 
Rome: “This” (saith he) “is your 
custom from the beginning, in divers 
ways to do good to the brethren, and to 
send supplies to many churches in every 
city, so refreshing the poverty of those 
who want.”+ 

Whence it is no wonder that the head 
of that church did get most reputation, 
and the privilege of precedence without 
competition. 

“To this church” (said Irenzeus) “it 
is necessary that every church (that is, 
the faithful who are all about) should 
resort, because of its more powerful 
principality ἢ what is meant by that 
‘resort’ will be easy to him who con- 
sidereth how men here are wont to go 
up to London, drawn thither by interests 
of trade, law, &c. What he did under- 
stand ““ by more powerful principality,”’|| 
the words themselves do signify, which 
exactly do agree to the power and gran- 
deur of the imperial city, but do not 
well suit to the authority of a church; 
especially then when no church did ap- 
pear to have either principality or 


* Kai τὴν φροντίδα ἀναδί εσθαι πάσης τῆς ἑπαρ- 
χίας. Διὰ τὸ ἐν τῇ μητροπόλει συντρέχειν πάντας 
τοὺς τὰ τράγματα fyovras.—Syn. Ant. can. 9. 

{ἜΣ ἀρχῆς γὰρ ὑμῖν ἔθος ἐστὶ τοῦτο, πάντας μὲν 
ἀδελφοὺς ποικίλως εὐεργετεῖν, ἐκκλησίαις τε πολλαῖς 
ταῖς κατὰ πᾶσαν πόλιν ἐφόδια πέμπειν, ὧδε μὲν τὴν 
τῶν δεομένων πενίαν dvayiyorras, «ec. —Dionys. 
Corinth. apud Euseb. iv. 23. 

¢ Ad hane ecclesiam, propter potentiorem 
principalitatem, necesse est omnem convenire 
ecclesiam, hoc est, eos qui sunt ubique fideles. 
—Tren. iii. 3. 

|| (Avvarwrofay doy fiv.—I conjecture he said.) 


184 


puissance. And that sense may clearly 
be evinced by the context, wherein it 
doth appéar, that St. Irenzus doth not 
allege the judicial authority of the Ro- 
man church, but its credible testimony, 
which thereby became more considera- 
ble, because Christians commonly had 
occasions of recourse io it. 

Such a reason of precedence St. Cy- 
prian giveth in another case: ‘ Be- 
cause”’ (saith he) ‘ Rome for its magni- 
tude ought to precede Carthage.’* 

For this reason a pagan historian did 
observe, the Roman bishop “ had a 
greater authority”’ (that is, a greater in- 
terest and reputation) ‘‘ than other bish- 
ops.’’*t 

This reason Theodoret doth assign in 
his Epistle to Pope Leo, wherein he 
doth highly compliment and cajole him : 
“ς For this city” (saith he) ‘ is the great- 
est, and the most splendid, and presiding 
over the world; and flowing with mul- 
titude of people; and which, moreover, 
hath produced the empire now govern- 
ing.” 

This is the sole ground upon which 
the greatest of all ancient synods, that of 
Chalcedon, did affirm the papal eminen- 
cy to be founded ; for, “‘ To the throne” 
(say they) “ of ancient Rome, because 
that was the royal city, the Fathers rea- 
sonably conferred the privileges :”’|| the 
fountain of papal eminence was in their 
judgment not any divine institution, not 
the authority of St. Peter deriving itself 
to his successors ; but the concession of 
the Fathers, who were moved to grant 


This reason had indeed in it much of 


equity, of decency, of conveniency ; it 


was equal, that he should have the pref- 
erence, and more than common respect, 
who was thence enabied and engaged to 
do most service to religion. It was de- 
cent, that out of conformity to the state, 
and in respect to the imperial court and 
senate, the pastor of that place should be 
graced with repute; it was convenient, 
that he who resided in the centre of all 
business, and had the greatest influence 
upon affairs, who was the emperor’s 
chief counsellor for direction, and instru- 
ment for execution of ecclesiastical af- 
fairs, should not be put behind others. 

Hence did the Fathers of the second 
general synod advance the bishop of 
Constantinople ‘ to the next privileges of 
honour after the bishop of Rome, be- 
cause it was new Rome,’ and a seat of 
the empire. ; 

And the Fathers of Chalcedon assign- 
ed ‘* equal privileges to the most holy 
See of new Rome, with good reason” 
(say they), ‘‘ judging that the city which 
was honoured with the royalty and sen- 
ate, and which” (otherwise) “did en- 
joy equal privileges with the ancient roy- 
al Rome, should likewise in ecclesiasti- 
cal affairs be magnified as it, being sec- 
ond after il.” 

Indeed upon this score the church of 
Constantinople is said to have aspired to 
the supreme principality, when it had the 
advantage over old Rome, the empire 
being extinguished there; and sometime 
was styled ‘ the head of all churches.” 


it upon account that Rome was the im-]- 


perial city. 

To the same purpose the Empress 
Placidia, in her Epistle to Theodosius in 
behalf of Pope Leo, saith, ‘‘ It becometh 
us to preserve to this city (the which is 
mistress of all lands) a reverence in all 
things.”’) 


* Quoniam pro magnitudine sua debeat Car- 
thaginem Roma precedere.—Cypr. Ep. 49. 

¢ Auctoritate qua potiores eterne urbis epis- 
copi.—Amm. Marcell. lib. xv. (p. 47.) 

t ‘oH γὰρ αὐτὴ πασῶν μεγίστη, καὶ γαμπροτάτη, 
καὶ τῆς οἰκουμένης προκαθημένη, καὶ τῷ πλήθει τῶν οἱἷ- 
κητόρων Kvpaivovea, πρὸς δὲ τούτοις καὶ νῦν κρατοῦ- 
σαν ἡγεμονίαν ἐδλάστησε . Theod. Ep. 113. 

\| Toe θρόνῳ τῆς πρεσδυτέρας Ῥώμης διὰ τὸ βασι- 
λεύειν πόλιν ἐκείνην ot Ilarépes εἰκότως ἀποδεδώκασι 
τὰ mocobcta.— Syn. Chale. Act. xvi. can. 28. 

ᾧ Πρέπει ἡμᾶς ταύτη τῇ μεγίστη πόλει, ἥτις déo- 
Towa πασῶν ὑπάρχει τῶν γεῶν, ἐν πᾶσι τὸ σέδας πα- 


ραφυλάξαι.---- Ῥ] οιά, in Syn. Chale. p. 27. 


* Τὸν μέντοι Kworavrwovrb\ews ἐπίσκοπον ἔχειν 
τὰ πρεσδεῖα τῆς τιμῆς μετὰ τὸν τῆς “Ῥώμης ἐπίσκοπον 
διὰ τὸ εἶναι αὐτὴν νέαν Ῥώμην . Syn. Const. 
can. 3. 

1 Τὰ ica πρεσδεῖα ἐπένειμαν τῷ τῆς νέας “Ῥώμης 
ἁγιωτάτῳ θρόνῳ, εὐλόγως κρίναντες τὴν βασιλεῖᾳ καὶ 
συγκλήτῳ τιμηθεῖσαν πόλιν, καί τῶν ἴσων ἀπολαύου- 
σαν πρεσβείων τῇ πρεσθυτέρᾳ βασιλίδι “Ῥώμῃ, καὶ ἐν 
τοῖς ἐκκλησιαστικοῖς ὡς ἐκείνην μεγαλύνεσθαι πράγ- 
pact, δευτέραν per’ ἐκείνην trap youcav.—Syn. Chal. 
can. 28. 

t Sacrosanctam quogue hujus religiosissime 
civitatis ecclesiam, et matrem nostre pietatis, 
et Christianorum orthodoxe religionis omnium, 
et ejusdem regiz urbis sanctissimam sedem, 
&c.—Imp. Leo. Cod. lib. i. tit. 2,§ 16. The 
boly church of this most religious city, the 
mother of our devotion, and of all orthodox 
Christians, and the most holy see of that im- 
perial city. Bonifacius III]. a Phoea impera- 
tore obtinuit, magna tamen contentione, ut se- 
des B. Petri apostoli, qua caput est omnium 
ecclesiarum, ita et diceretur, et haberetur ab 


iu 


~~ ἀν ee — a ry 
Ἶ 
΄ ᾿ Ὶ 
. 


A TREATISE OF THE POPE’S SUPREMACY. 


A TREATISE OF THE POPE’S SUPREMACY. 


lt is also natural, and can hardly be 
otherwise, but that the bishop of a chief 
city (finding himself to exceed in wealth, 
in power, in advantages of friendships, 
dependencies, &c.) should not affect to 
raise himself above the level: it is an 
ambition that easily will seize on the 
most moderate, and otherwise religious 
minds. Pope Leo objected it to Anatoli- 
us, and Pope Gregory to John (from his 
austere life called ‘* the Faster.’’) 

Upon the like account it was that the 
bishops of other cities did mount toa 
pre-eminency, “‘ metropolitan, primatical, 
patriarchal.” 

Thence it was that the bishop of Alex- 
andria, before Constantine’s time, did 
acquire the honour of second place to 
Rome; because that city, being head 
of a most rich and populous nation, did 
in magnitude and opulency (as Gregory 
Nazianzen saith) “approach next to 
Rome, so as hardly to yeild the next 
place to it.’* 

Upon that account also did Antioch 
get the next place; as being the most 
large, flourishing, commanding city of 
the east; “the which,” as Josephus 
saith, ‘‘ for bigness and for other advan- 
tages, had without controversy the third 
place in all the world subject to the Ro- 
mans ;”+ and the which St. Chrysostom 


omnibus; quem quidem locum ecclesia Con- 
Stantinopolitana sibi vendicare conabatur ; fa- 
ventibus interdum principibus, aflirmantibus- 
que eo loci primam sedem esse debere, ubi im- 
om caput esset.— Plat. in Bonif. 111. (p. 161.) 

oniface IIT. (though with a great deal of stir) 
obtained of the Emperor Phocas, that the see 
of St. Peter the apostle, which is the head of 
all churches, should be so called and accounted 
by all; which dignity the church of Constanti- 
nople did indeed endeavour to assert to itself. 
princes sometime favouring them, and arfirm- 
ing that there the chief see ought to be, where 
the head of the empire was. Phocas rogante 
papa Bonifacio statuit sedem Romane ecclesixe 
caput esse omnium ecclesiarum, quia ecclesia 
Constantinopolitana primam se omnium eccle- 
Siarum scribebat.—Anastas in Bonif. 11]. 
Idem Sabellicus, Blondus, Letus, &c. tradunt. 
Phocas, at the entreaty of Pope Boniface, ap- 
pointed that the Roman see should be the head 
of all churches, because the church of Con- 
Stantinople wrote herself the chief of all 
churches. 

* Ὑμεῖς ἡ μεγάλη πόλις, of μὲν τὴν πρώτην εὐθέ- 
ὥς, ἢ μηδὶ τοῦτο napaywpodvres.—Greg. Naz. 
Orat. 27. Ἢ ᾿Αλεξανδρέων, peyadérodis.—Evagr. 
il. 4, et passim. 

+ Ἢ μητρόπολίς ἐστι τῆς Συρίας, μεγέθους ἕνεκα 


Vou. ΠῚ. 24 


iii 


185 


calleth “6 the head of all cities seated in 
the east.”’* 

St. Basil seemeth to call the church 
thereof the principal in the world; for, 
‘* What” (saith he) “‘can be more op- 
portune to the churches over the world 
than the church of Antioch? the which, 
if it should happen to be reduced to con- 
cord, nothing would hinder but that asa 
sound head it would supply health to the 
whole bedy.”’t 

Upon the same account the bishop of 
Carthage did obtain the privilege to 
be standing primate of his province (al- 
though other primacies there were not 
fixed to places, but followed seniority), 
and a kind of patriarch over all the Afri- 
can provinces. . 

Hence did Caesarea, as exceeding in 
temporal advantages, and being the po- 
litical metropolis of Palestine, overtop 
Jerusalem, that most ancient, noble, and 
venerable city, the source of our religion. 

Jt was indeed the general rule and 
practice to conform the privileges οὗ 
ecclesiastical dignity in a proportion con- 
venient to those of the secular govern- 
ment, as the synod of Antioch in express 
terms did ordain; the ninth canon where- 
of runneth thus: ‘* The bishops in every 
province ought to know, that the bishop 
presiding in the metropolis doth under- 
take the care of all the province ; be- 
cause all that have business do meet to- 
gether in the metropolis; whence it 
hath been ordained that he should pre- 
cede in honour, and that the bishops should 
do nothing extraordinary without him; 
according to a more ancient canon hold- 
ing from our Fathers”? (that is, accord- 


καὶ τῆς ἄλλης εὐδαιμὸόνίας τρίτον ἀδηρίτως ἐπὶ 'Ῥω- 
μαίοις οἰκουμένης ἔχουσα rérev.—Joseph. de Bello. 
Jud. iti. 3. 

* Tlédts οὕτω μεγάλη, καὶ τῶν ὑπὸ τὴν ἕω κειμέ- 
νων h κεφαλή---ΟἾΓΥ5. ᾿Ανδρ. B’. 

+t Tid’ dp γένοιτο ταῖς κατὰ τὴν οἰκουμένην ἐκκλη- 
σίαις τῆς ᾿Αντιοχείας καιριώτερον ; ἥν εἰσυνέθδη πρὸς 
ὁμόνοιαν ἐπανελθεῖν, οὐδὲν ἐκώλυεν, ὥσπερ κεφαλὴν, 
ἐῤῥωμένην, παντὶ τῷ σώματι ἐπι χορηγεῖν τὴν ὑγίειαν. 
—Bas. Ep. 48. (ad Athanas.) 

t Τοὺς ἐν ἑκάστη ἐπαρχίᾳ ἐπισκόπους εἰδέναι χρὴ 
τὸν ἐν τῇ μητροπόλει προεστῶτα ἐπίσκοπον, (καὶ) τὴν 
φροντίδα ἀναδέχεσθαι πάσης τῆς ἐπαρχίας" διὰ τὸ ἐν 
τῇ μητροπόλει συντρέχειν πάντας τοὺς τὰ πράγματα 
ἔχοντας ὅθεν ἔδοξε καὶ τῇ τιμῇ προηγεῖσθαι αὐτὸν, 
μηδέν re πράττειν περιττὸν τοὺς λοιποὺς ἐπισκόπους 
ἄνευ αὐτοῦ. κατὰ τὸν ἀρχαιότερον κρατήσαντα ἐκ τῶν 


πατέρων ἡμῶν κανόνα.---- yn. Ant. can. 9; Syn. 
Chale. 17. 


"oy es i 
[ N 
Υ, 


186 A TREATISE OF THE POPE’S SUPREMACY. 


ing to the thirty-fourth canon of the 
apostles.) " 

It is true, that the Fathers do sometimes 
mention the church of Rome being found- 
ed by the two great apostles, or the suc- 
cession of the Roman bishop to them in 
pastoral charge, as a special ornarnent of 
that church, and a congruous ground of 
respect to that bishop, whereby they ‘* did 
honour the memory of St. Peter : ἢ but 
even some of those who did acknowl- 
edge this, did not avow it as a sufficient 
ground of pre-eminence ; none did admit 
it for an argument of authoritative supe- 
riority. 

St. Cyprian did call the Roman See 
‘the chair of St. Peter,” and ‘ the prin- 
cipal church ;"* yet he disclaimed any 
authority of the Roman bishops above 
his brethren. 

Firmilian did take notice, that Pope 
Stephanus “ did glory in the place of his 
bishopric, and contend that he held the 
succession of Peter;”7 yet did not he 
think himself thereby obliged to submit 
to his authority, or follow his judgment ; 
but sharply did reprehend him, as a fa- 
vourer of heretics, an author of schisms, 
and one who had cut himself off from 
the communion of his brethren. 

The Fathers of the Antiochene synod 

“ὁ did confess, that in writings all did wil- 
lingly honnige the Roman church, as hav- 
ing been from the beginning the ‘school 
of the apostles, and the metropolis of 
religion; although yet from the east the 
instructors of the Christian doctrine did 
go and reside there; but from hence 
they desired not to be deemed inferiors ; 
because they did not exceed in the great- 
ness and numerousness of their church.’’? 


* Sedis apostolicze primatum S. Petri meri- 
tum (qui princeps est episcopalis coronz) Ro- 
mane dignitas civitatis, sacre etiam synodi 
firmavit authoritas.— Valentin. Nov, 24. in fin. 
Cod. Theod. 

+ Atque ego in hac parte juste indignor ad 
hane tam apertam et manifestam Stephani 
stultitiam, quod qui sic de episcopatus sui loco 
gloriatur, et se successionem Petri tenere con- 
tendit———._ Stephanus qui per successionem 
cathedram Petri habere se predicat Fir- 
mil. apud Cypr. Ep. 70. 

t Pé per yap πὲν μᾶσι φιλοτιμίαν τὴν “Ῥωμαίων 
ἐκκλησίαν ἐν τοῖς γράμμασιν ὡμολόγουν, ὡς ἀποστόλων 
φροντιστήριον, καὶ εὐσεδείας μητρόπολιν ἐξ ἀργῆς 
γεγενημένην" εἰ καὶ ἐξ! ἔω ἐνεδήμησαν αὐτῇ ol τοῦ δόγ- 
ματος ἐξηγηταί' οὐ παρὰ τοῦτο δὲ τὰ δευτερεῖα φέρειν 


° Cypr. Ep. lv. 52. 


They allowed some regard (though faintly _ 
and with reservation) to the Roman 
church upon account of their apostolical — 
foundation; they implied ἃ stronger 
ground of pretence from the grandeur 
of that city ; yet did not they therefore 
grant themselves to be inferiors, at least 
as to any substantial gine ἢ importing 
authority. 

if by divine right, upon account of his 
succession to St. Peter, he had such pre- 
eminence, why are the other causes 
reckoned as if they could add any thing 
to God’s institution, or as if that did need 
human confirmation? ‘The pretence to 
that surely was weak, which did need 
corroboration, and to be propped by 
worldly considerations. 

Indeed, whereas the apostles did found 
many churches, exercising apostolical 
authority over them (eminently contain- 
ing the episcopal), why in conscience 
should one claim privileges on that score 
rather than or above the rest ? 

Why should the See of Antioch, that 
most ancient and trulyapostolical church,* 
where the Christian name began, where 
St. Peter at first (as they say) did sit 
bishop for seven years, be postponed to 
Alexandria ? 

Especially . why should. the church of 
Jerusalem, *‘ the seat of our Lord him- — 
self, the mother of all churches,”’? the 
fountain of. Christian doctrine, the first 
consistory of the apostles, ennobled by 
so many glorious performances (by the 
life, preaching, miracles, death, burial, 
resurrection, ascension of our Saviour; 
by the first preaching of the apostles, 
the effusion of the Holy Spirit, the con- 
version of so many people, and consti- 
tution of the first church, and celebration 
of the first synods),’ upon these consider- 
ations, not obtain pre-eminence to other 


ἠξίουν, ὅτι μὴ μεγέθει ἢ πλήθει ἐκκλησίας πλεονεκτοῦ- 
otv.—Soz. iil. 8. 

* Ths πρεσθυτάτης καὶ ὄντως ἀποστολικῆς ἐκκλη- 
cias.——. Ep. Synod. Const. Theodoret. Hist. 
1. v.cap. 9, p 211. Quoe quantumlibet a Pe- 
tro ante Alexandrinam fuerat instituta, tamen 
quoniam preefectura Alexandrina Augustalis 
dicta longe prestabat Syria prefecture, 
&c.— Baron. ann. 39, § 10. 

+ Epiph. Synod. Constant. ibid.—Tiajs δὲ ye 
μητρὸς ἁπασῶν τῶν ἐκκλησιῶν ἡ ἐν 'Τεροσολύμοις. 

ἀ Opt. [. vi. (p. 169;) Hier. Ep. 61; Cone. 
Nic. can. 7. 


: A TREATISE OF THE POPE’S SUPREMACY. 


churches, but in honour be cast behind 
_ divers others ; and as to power be sub- 


jected to Cesarea, the metropolis of 
Palestine ? 

The true reason of this even Baroni- 
us himself did see and acknowledge ; 
for, “That” (saith he) “the ancients 
observed no other rule in instituting the 
ecclesiastical sees, than the division of 
provinces, and the prerogative before 
established by the Romans, there are 
very many examples.”’* 

Of which examples that of Rome is 
the most obvious and notable; and. what 
he so generally asserteth may be so ap- 
plied thereto, as to void all other grounds 
of its pre-eminence. 

ΟΝ. The truth is, all ecclesiastal presi- 
dencies and subordinations or dependen- 
cies of some bishops on others in admin- 
istration of spiritual affairs, were intro- 


duced merely by human ordinance, and 


established by law or custom upon pru- 
dential accounts, according to the ex- 
igency of things: hence the prerogatives 
of other Sees did proceed ; and hereto 
whatever dignity, privilege, or authority 
the pope with equity might at any time 
claim, is to be imputed. 

To clear which point we will search 
the matter nearer the quick ; propound- 
ing some observations concerning the 
ancient forms of discipline, and consider- 
ing what interest the pope had therein. 

At first each church was settled apart, 
under its own bishop and presbyters ; so 
as independently and separately to man- 
age its own concernments; each was 
αὐτοκέφαλος, and αὐτόνομος, ‘ governed 
by its own head, and had its own laws.” 
Every bishop, asa prince in his own 
church, did act freely, according to his 
will and discretion, with the advice of 
his ecclesiastical senate, and with the 
consent of his people (the which he did 
use to consult), without being controlla- 
ble by any other, or accountable to any, 
further than his obligation to uphold the 
verity of Christian profession, and to 
maintain fraternal communion in chart 
ys and peace with neighbouring churches 

id require; in which regard, if he 


* Majores enim in instituendis sedibus ec- 
clesiarum non aliam iniisse rationem, quam 
Secundum divisionem provinciarum, et prero- 
gativas a Romanis antea stabilitas, quam plu- 
rima sunt exempla.—Z/d. ibid. 


ὌΡΗ ee, ie ἊΨ 


187 


were notable peccant, he was liable to be 
disclaimed by them as no good Christian, 
and rejected from communion, together 
with his church, if it did adhere to him 
in his misdemeanours. This may be 
collected from the remainders of state 
in the times of St. Cyprian.* 

But because little, disjointed, and inco- 
herent bodies were like dust, apt to be 
dissipated by every wind of external 
assault or intestine faction; and peacea- 
ble union could hardly be retained with- 
out some ligature of discipline ; and 
churches could not mutually support and 
defend each other without some method 
of intercourse and rule of confederacy 
engaging them: therefore for many good 
purposest (for upholdin® and advancing 
the common interests of Christianity, for 
protection and support of each church 
from inbred disorders and dissensions, 


* Cypr. Ep. 52, 55, 72, 73, 76. Omnis hic 
actus populo erat insinuandus.—P. Corn. apud 
Cypr. Ep. 46. All this business was to have 
been imparted to the people. Secumdum ar- 
bitrium quogue vestrum, et omnium nostrum 
commune consilium—ea que agenda sunt dis-" 
ponere.—Cypr. Ep. 40. (Plebi Univ.) To or- 
der what was to be done according to your 
judgment, and the common advice of us all. 
Et limanda plenius, rationon solum cum col- 
legis meis, sed et cum plebe ipsa universa.— 
Id. Ep. 28. And the reason is more thorough- 
ly to be examined, not only with my colleagues, 
but with the whole people. Praejudicare ego et 
soli mihi rem communem vindicare non audeo. 
—Ep.18. I dare not therefore prejudge, nor 
assume to myself alone a matter which is com- 
mon to all. 

+ Hoc enim et verecundie et discipline et 
Vite ipsi omnium nostrum convenit, ut episco- 
pi plures in unum convenientes, presente et 
stantiam plebe (quibus et ipsis pro fide et ti- 
more suo honor habendus est), disponere om- 
nia consilii communis religione possimus.— 
Cypr. Ep. 14. For it becomes the modesty, 
the discipline, and the manner of our living, 
that many bishops meeting together, the peo- 
ple being also present (to whom respect ought 
to be had for their faith and fear), we may 
order all things with the common advice. 
quoniam non paucorum, nec ecclesiz@ unius aut 
unius provincie, sed totius orbis hee causa 
est Cypr. Ep. 14. because this is the 
concern, ΠΟΙ οἵ a few men, or of one church, 
or one province, but of the whole world. ITd- 
circo copiosum corpus est sacerdotum——ut si 
quis ex collegio nostro hiresin facere, et gre- 
gem Christi lacerare et vastare tentaverit, sub- 
veniant ceteri Id. Ep. 76. Therefore the 
clergy is a large Lody that if any one of our 
own society should vent an heresy, an attempt 
to rent and waste the flock of Christ, the rest 
might come in to their help. 


188 


for preserving the integrity of the faith, 
for securing the concord of divers 
churches, for providing fit pastors to each 
church, and correcting such as were 
scandalously bad or unfaithful*) it was 
soon found needful that divers churehes 
should be combined and linked together 
in some regular form of discipline; that 
if any church did want a bishop, the 
neighbour bishops might step in to ap- 
prove and ordain a fit one;° that if any 
bishop did notoriously swerve from the 
Christian rule, the others might interpose 
to correct or void him ;° that if any error 
or schism did peep up in any church, the 
joint concurrence of divers bishops might 
avail to stop ils progress, and to quench 
it, by convenient means of instruction, 
reprehension, and censure; that if any 
church were oppressed by persecution, 
by indigency, by faction, the others might 
be engaged to afford effectual suecour 
and relief: for such ends it was needful 
that bishops in certain precincts should 
convene, with intent to deliberate and 
resolve about the best expedients to com- 
. pass them; and that the manner of such 
proceeding (to avoid uncertain distrac- 
tion, confusion, arbitrariness, dissatisfac- 
tion, and mutinous opposition) should be 
settled in an ordinary course, according 
to rules known and allowed by all.t / 

In defining such precincts it was most 
natural, most easy, most commodious, to 
follow the divisions of territory or juris- 
diction already established in the civil 
state ; that the spiritual administrations, 
being in such circumstances aptly con- 
formed to the secular, might go on more 
smoothly and expeditely, the wheels of 
one not clashing with the other; accord- 
ing to the judgment of the two great sy- 
nods, that of Chalcedon and the Trul- 
lane ; which did ordain, that ‘if by 
royal authority any city be, or should 
hereafter be re-established, the order of 
the churches shall be according to the 
civil and public form.’’t 

* Particularly in the dispensation of church 


goods, Conc. Ant.can: 25. 
t (οἰκονομίαι éxx\novaorixai.—Syn. Const. can. 


t Ei δὲ καὶ τις ἐκ βασιλικῆς ἐξουσίας ἐκαινισθη 
πόλις, ἢ αὖθις καινισθείη τοῖς πολιτικοῖς καί dnpoot- 
οις τύποις καὶ τῶν ἐκκλησιαστικῶν παροικιῶν ἡ rakes 
ἀκολουθείτω.----Οοηο. Chalced. can. 17, et Cone. 
Trull. can. 38. 

© Nov. cxxxvil. cap. 4; exxiii. cap. 10. 

4 Vide Can. Apost. 38. αι. 30,) de Synodis. 


A TREATISE OF THE POPE’S SUPREMACY. 


Whereas therefore in each nation Οὐ 
province subject to one political jurisdie- 
tion there was a metropolis, or head city, 
to which the greatest resort was for dis- 
pensation of justice, and despatch of 
principal affairs emergent in that prov- 
ince 3° it was also most convenient that 
also the determination of ecelesiastical 
matters should be affixed thereto; espe- 
cially considering that usually those places 
were opportunely seated; that many 
persons upon other occasions did meet 
there; that the churches in those cities 
did exceed the rest in number, in opu- 
leney, in ability and opportunity to pro- 
mote the common interest in all kinds of 
advantages. 

Moreover, because in all societies and 
confederacies of men for ordering public 
affairs (for the setting things in motion, 
for effectual despatch, for preventing 
endless dissensions and confusions both in 
resolving upon and executing things), it 
is needful that one person should be au- 
thorised to preside among the rest, unto 
whom the power and care should be in- 
trusted to convoke assemblies in fit sea- 
son, to propose matters for consultation, 
to moderate the debates and proceedings, 
to declare the result, and to see that 
what is agreed upon may be duly exe- 
cuted ;* such a charge then naturally 


would devolve itself upon the prelate of 


the metropolis, as being supposed con- 
stantly present on the place; as being at 
home in his own seat of presidence, and 
receiving the rest under his wing; as in- 
contestably surpassing others in all ad- 
vantages answerable to the secular ad- 
vantages of his city ; for that it was un- 
seemly and hard, if he at home should 
be postponed in dignity to others repair- 
ing thither; for that also commonly he 
was in a manner the spiritual father of 


* Ad hoc divine dispensationis provisio gra- 
dus et diversos constituit ordines in'se distine- 
tos, ut dumreverentiam minores potioribus ex- 
hiberent, et potio res minoribns diligentiam im- 
penderent, una concordie fieret a diversitate 
contentio et recte officiorum gereretur adminis- 
tratio singulorum. Joh. VIJI. Ep. 95. To this 
end Divine Providence hath appointed degrees 
and divers orders distinct from one another, that 
while the less reverence the greater, and the 
greater take care of the less, from this diver- 
sity there might arise one frame of concord, and 
a!l offices be “duly adininistered, 

ε P. Anacl. Dist. xcix. cap.1; P. Greg. VII. 
Ep. vi. 35. 


A TREATISE OF THE POPE’S SUPREMACY. 


the rest (religion being first planted in 
great cities, and thence propagated to 
others), so that the reverence and de- 
pendence on colonies to the mother city 
was due from other churches to his see. 

Wherefore, by consent of all churches, 
grounded onsuch obvious reason of 
things, the presidency in each province 
was assigned to the bishop of the me- 
tropolis, who was called the first bishop, 
the metropolitan (in some places the pri- 
mate, the archbishop, the patriarch, the 
pope) of the province.* The Apostolli- 
cal Canons call him the first bishop 
(which sheweth the antiquity of this in- 
stitution) the African synods did ap- 
point that name to him as most modest, 
and calling him primate in that sense ;" 
other ancient synods style him the me- 
tropolite ; and to the metropolites of the 
principal cities they gave the title of 
archbishop. The bishops of Rome and 
Alexandria peculiarly were called popes ; 
although that name was sometimes de- 
ferred to any other bishop. 

During this state of things the whole 
church did consist of so many provinces, 
being αὐτοκέφαλοι, independent on each 
other in ecclesiastical administrations ; 
each reserving to itself the constitution 
of bishops, the convocation of synods, 
the enacting of canons, the decision of 
causes, the definition of questions; yet 
so that each province did hold peaceful 
and amicable correspondence with oth- 
ers ; upon the like terms as before each 
παροικία, or episcopal precinct, did hold 
intercourse with its neighbours. 

And whoever in any province did not 
comply with or submit to the orders and 
determinations resolved upon in those 
assemblies, was deemed a schismatical, 
contentious, and contumacious person ;' 
with good reason, because he did thwart 
a discipline plainly conducible to public 
good ; because declining such judgments 
he plainly shewed that he would admit 
none (there not being any fairer way of 
determining things than by common ad- 
vice and agreement of pastors ;) because 


* Primas provincie. Cod. Afr. can. 19. 

Ἵ Τοὺς ἐπισκόπους ἑκάστου ἔθνους eidivar χρὴ τὸν 
ty αὐτοῖς tpdrov.—Can. Apost.27. The bishops 
of each nation ought to know who is chief 
among them. 

» Cod. Afr. can. 39; Dist. xcix. cap. 3. 

* Tlapérafis.—Syn. Nic. can. 18. 


. 


a 


189 


he did in effect refuse all good terms of 
communion and peace. 

Thus, I conceive, the metropolitical 
governance was introduced, by human 
prudence following considerations of 
public necessity or utility. There are 
indeed some who think it was instituted 
by the apostles: but their arguments do 
not seem convincing; and such a con- 
stitution doth not (as 1 take it) well suit 
to the state of their umes, and the course 
they took in founding churches. 

Into sucha channel, through all parts 
of Christendom (though with some petty 
differences in the methods and measures 
of acting), had ecclesiastical administra- 
tions fallen of themselves; plain com- 
munity of reason and imitation insensibly 
propagating that course; and therein it 
ran for a good time, before it was by 
general consent and solemn sanction es- 
tablished. 

The whole church then was a body 
consisting of several confederations of 
bishops, acting in behalf of their churches 
under their respective metropolitans, 
who did manage the common affairs in 
each province;) convoking synods at 
stated times and upon emergent occa- 
sions ; in them deciding causes and con- 
troversies incident, relating to faith or 
practice ;* framing rules serviceable to 
common edification and decent uniformity 
in God’s service ; quashing heresies and 
schisms, declaring truths impugned or 
questioned ; maintaining the harmony of 
communion and concord with other prov- 
inces adjacent or remote. 

Such was the state of the church, un- 
to which the Apostolical Canons and 
and Constitutions do refer, answerable to 
the times in which they were framed ; 
and which we may discern in the prac- 
tice of ancient synods. 

Such it did continue, when the great 
synod of Nice was celebrated ;+ which 
by its authority (presumed to represent 
the authority of all bishops in the world, 
who were summoned thereto), backed by 
the imperial authority and power, did 


* Διὰ τὰς ἐκκλησιαστικὰς χρείας καὶ τὰς τῶν ἀμ- 
φισδητουμένων διαλύσεις . Syn. Ant. can. 20. 

t+ Παλαιός τε ὡς ἴστε θεσμὸς κεκράτηκε, καὶ τῶν 
ἁγίων ἐν Νικαίᾳ Πατέρων ὄρος . Syn. Con- 
stant. Theod. v. 9. 

} Can. Apost. 38 ; Tertull. de Jej. cap. 13; 
Syn. Nic. can. 5. 


190 A TREATISE OF THE POPE’S SUPREMACY. 


confirm those orders, as they found them 
standing by more general custom and re- 
ceived rules in most provinces ;* reduc- 
ing them into more uniform practice ; so 
that what before stood upon reason, cus- 
tomary usage, particular consent, by so 
august sanction did become universal 
law ; and did obtain so great veneration, 
as by some to be conceived everlastingly 
and immutably obligatory ; according to 
those maxims of Pope Leo. 

It is here further observable, that 
whereas divers provinces did hold com- 
munion and intercourse ; so that upon oc- 
casion they did (by their formed letters) 
render to one another an account of their 
proceedings, being of great moment, es- 
pecially of those which concerned the 
general state of Christianity and common 
faith ; calling, when need was, for assis- 
tance one of another, to resolve points of 
faith, or to settle order and peace ; there 
Was in so doing a special respect given 
to the metropolites of great cities: and 
to prevent dissensions, which naturally 
ambition doth prompt men to, grounded 
upon degrees of respect, an order was 
fixed among them, according to which in 
subscriptions of letters, in accidental con- 
gresses, and the like occasions, some 
should precede others (that distinction 
being chiefly and commonly grounded 
on the greatness, splendour, opulency of 
cities; or following the secular dignity 
of them;) whence Rome had the first 
place, Alexandria the second, Antioch 
the third, Jerusalem the fourth, &c. 

Afterward, Constantine having intro- 
duced a new partition of the empire, 
whereby divers provinces were combin- 
ed together into one territory, under the 
regiment of a vicar, or a lieutenant of a 
prefectus-pretorio, which territory was 
called a diacese ;* the ecclesiastical state 
was adapted in conformity thereto ; new 
ecclesiastical systems, and a new sort of 
spiritual heads, thence springing up; so 
that in each diocese, consisting of divers 
provinces, an ecclesiastical exarcht (oth- 
erwise sometimes called a primate, some- 
times a diocesan,t sometimes ἃ patri- 

*'Y nip τοῦ πάντα ἐν πασῃ παροικίᾳ ὁμοίώς φυλάτ- 
reoOat.—Can. 20, 

+ ᾿Επικολούθησα τῷ ἐξάρχῳ pov.—Syn. Chale. 
Act. x. p. 358. 

$ Atotenrfis.—Epist. Orient. ad Rufum. in 
Syn. Eph. p. 396; Dist. xcix. cap. 1, 2. 

* Zos. lib. ii. p. 63; Sextus Rufus, Brev. 


arch*) was constituted, answerable to the | 
civil exarch of a diocese ; who by such 
constitution did obtain a like authority 
over the metropolitans of provinces, as 
they had in their province over the bish- 
ops of cities : so that it appertained to 
them to call together the synods of the 
whole diocese, to preside in them, and 
in them to despatch the principal affairs 
concerning that precinet, to ordain me- 
tropolitans, to confirmt he ordinations of 
bishops, to decide causes and controver- 
sies between bishops upon appeal from 
provincial synods. 

Some conceive the synod. of Nice did 
establish it ; but that can hardly well be; 
for that synod was held about the time 
of that division (after that Constantine 
was settled in a peaceful enjoyment of 
the empire), and scarce could take no- 
tice of so fresh a change in the state; 
that doth not pretend to innovate, but pro- 
fesseth in its sanctions specially to re- 
gard ‘ancient custom, saving to the 
churches their privileges” of which they 
were possessed ;{ that only mentioneth — 
provinces, and representeth the metropol- 
itans in them as_ the chief governors ec- 
clesiastical then being; that constituteth 
a peremptory decision of weighty causes 
in provincial synods, which is inconsist- 
ent with the diocesan authority ; that tak- 
eth no notice of Constantinople,|| the 
principal diocese in the east, as seat of | 
the empire (and the synod of Antioch, 
insisting in the footsteps of the Nicene, 
doth touch only metropolitans (can. 19), 
and the synod of Laodicea doth only sup- 


* OF δσιώτατοι πατριάρχαι διοικήσεως Exaorns.— 
Syn. Chale. Act. 2. (p. 3112) ἙἘρμοϑὶ δίκαιον 
marp.apy txov.—Evag. 111. 6. 

} Τινὲς piv ἐξάρχους τῶν διοικήσεων τοὺς πατρι- 
ἄῤχους daci.—Zon. ad 28; Can. Chale. Novell. 
CXXXvu. Cap. 5, etexxiii. cap. 10; P. Greg. I. 
Ep. 11, 56. Ordo episcoporum quadripartitas 
est, id est, in patriarchis, archiepiscopis, me- 
(ropolitanis, atque episcopis.—Jsid. Dist. xxi. 
cap. 1, Dionysius Ex. translates ἔξαρχον, pri- 
matem, in Syn. Chale. can. 9, 17. 

t “Ὅπερ οὔτε ὃ κανὼν, οὔτε ἡ συνήθεια mapidwxev. 
——.Can. 18, Ta ἀρχαῖα ἔθη κρατείτω.---ΟΔἢ. 
0. ᾿Ιὐπειδὴ συνήθεια κεκράτηκε καὶ παράδοσις ἀρχαία 
. Can: γι ‘Opotws δὲ καὶ κατὰ τὴν ᾿Αντιόγε- 
(αν, καὶ ἐν ταῖς ἄλλαις ἐπαρχίαις τὰ πρεσδεῖα σώζεσ- 
θαι rato é«xAnotats.—Ilbid. 

|| Tovds ἐπισκόπους κρίσει τῶν μητροπολιτῶν, καὶ 
τῶν πίριξ ἐπισκόπων καθίστασθαι . Syn. Laod. 
can. 12. The bishops should be constituted by 
the judgment of the metropolitans and the 
neighbouring bishops. — 


ai 


A TREATISE OF THE POPE’S SUPREMACY. 


pose that order.) In fine, that synod is 
not recorded by any old historian to have 
framed such an alteration; which indeed 
was so considerable, that Eusebius, who 
was present there, could not well have 
passed it over in silence. 

‘Of this opinion was the synod of Car- 
thage, in their Epistle to Pupe Celestine 
I., who understood no jurisdiction but 
that of metropolitans, to be constituted in 
the Nicene synod. . 

Some think the Fathers of the second 
general synod did introduce it, seeing it 
expedient that ecclesiastical administra- 
tions should correspond to the. political ; 
for they did innovate somewhat in the 
form of government; they do expressly 
use the new word diocese, according to 
the civil sense, as distinct from a prov- 
ince; they do distinctly name the par- 
ticular dioceses of the oriental empire, 
as they stood in the civil establishment ; 
they do prescribe to the bishops in each 
diocese to act unitedly there, not skip- 
ping over the bounds of it; they order a 
kind of appeal to the synod of the dio- 
cese, prohibiting other appeals: the his- 
torians expressly do report of them, that 
they did distinguish and distribute dio- 
cese, that they did constitule patriarchs, 
that they did prohibit that any of one di- 
ocese should intrude upon another.* 

But if we shall attently search and 
scan passages, we may perhaps find rea- 


* Ei δὲ cvp6ain ἀδυνατῆσαι τοὺς ἐπαρχιῶτας πρὸς 
διόρθωσιν ἐπιφερομένων ἐγκλημάτων τῷ ἐπισκόπῳ, 
τότε αὐτοὺς προσιέναι μείζονι συνόδῳ τῶν τῆς διοικῆ- 
σεως ἐπισκόπων ἐκείνης ὑπὲρ τῆς αἰτίας ταύτης συγκα- 
λουμένων Syn. Const. can. 6. Butif it 
so happen that the bishops of any province 
cannot rectify those things which are laid to 
the charge of a bishop, they shall then go toa 
greater synod of the bishops of that diocese, 
met together for that purpose. The Fathers of 
Constantinople, in their synodic Epistle, distin- 
guish the province and diocese of Antioch, of 
τε τῆς ἐπαρχίας, καὶ τῆς ἀνατολικῆς διοικήσεως συν- 
δραμόντες . Theod. v. 9. Kai πατριάρχας κα- 
τέστησαν διανειμάμενοι τὰς érap Xias.—Socr. v. 8. 
Ἔν ἐκείνῃ γὰρ τῇ Bactdevoven πόλει συνελθόντες of 
μακάριοι πατέρες συμφώνως τοῖς ἐν τῇ Ν ικαΐᾳ συν- 
αθροισθεῖσι τὰς διοικήσεις διέκριναν, καὶ ἑκάστη διοι- 
κῆσει τὰ ἑαυτῆς ἀπένειμαν, ἄντικρυς ἀπαγορεύοντες ἐξ 
ἑτέρας τινὰς διοικήσεως ἑτέρα μὴ ἐπιέναι.----ΓΠ ΘΟΘΟΥ, 
Ep. 86. (ad Flavianum.) For (says Theodo- 
fet) the blessed Fathers meeting together in 
the imperial city, distinguished dioceses agree- 
ably to what the Nicene Fathers had done, and 
allotted to every diocese what belonged to it: 
on the contrary, charging that no one of one 
diocese should encroach upon another. 


“-. 


ΡΥ ΨΥ" 


191 


son to judge that this form did soon after 
the synod of Nice creep in, without any 
solemn appointment, by spontaneous as- 
sumption and submission, accommodat- 
ing things to the political course ; the 
great bishops (who by the amplification 
of their city, in power, wealth, and con- 
course of peuple, were advanced in rep- 
utation and interest) assuming such au- 
thority to themselves; and the lesser 
bishops easily complying: and of this 
we have some arguments.' Cyril, bish- 
op of Jerusalem, being deposed and ex- 
truded by Acacius, metropolitan of Pal- 
estine, ‘‘ did appeal to a greater judicato- 
ry; being the first (as Socrates noteth) 
who ever did use that course; because, 
it seemeth, there was no greater in being 
till about that time; which was some 
years before the synod of Constanople ; 
in which there is mention ‘ of a greater 
synod of the diocese.””**—— 

There was a convention of bishops of 
the Pontic diocese at Tyana (distinguish- 
ed from the Asian bishops), whereof Eu- 
sebius of Caesarea is reckoned, in the 
first place, as president, in the time of 
Valens.” 

Nectarius, bishop of Constanople, is 
said by the synod of Chalcedon to have 
presided in the synod of Constantino- 
ple.7 

A good argument is drawn from the 
very canon of the synod of Constantino- 
ple itself; which doth speak concerning 
ἐς bishops over dioceses,” as already con- 
stituted, or extant; not instituting that or- 
der of bishops, but supposing it, and to- 
gether with an implicit confirmation reg- 
ulating practice according to it, by pro- 
hibiting bishops to leap over the bounds 
of their diocese, so as to meddle in the 
affairs of other diocese; and by order- 
ing ‘“‘appeal§ to the synod of a dio- 
cese.”*t 

Of authority gained by such assump- 


* Βιδλίον rots καθελοῦσι διαπεμψάμενος μειζον 
ἐπικαλέσατο δικαστήριον τοῦτο μὲν οὖν μόνος καὶ 
πρῶτος παρὰ τῷ σύνηθες ἐκκλησιαστικᾷ κανόνι Ἰζύριλ- 
λὸς ἐποίησεν Soer. i. 40. 

{Τῶν δὲ ΝΝεκτάριος σὺν Τρηγορίῳ ἡγεμονίαν ἣρ- 
aro.—(In prosphonetico ad Imper.) 

t Tovs ὑπὲρ διοίκησιν ἐπισκύπους -----ας. Can. 2. 
TIooerévac μείζονι συνόδω τῶν τῆς διοικήσεως ἐπισκό- 
πων Can. 6. 

Γ Theod. ii. 26; Soz. iv. 25. 

™ Soz. vi. 12. 


192 


tion and concession, without law, there 
might be produced divers instances. 

As particularly that the See of Con- 
stantinople did assume to itself ordina- 
tion, and other acts of jurisdiction, in 
three dioceses, before any such power 
was granted to it by any synodical de- 
cree; the which to have done divers in- 
stances show; some whereof are alleged 
in the synod of Chalcedon ;" as St. Chry- 
sostom, of whom it is there said, ‘ That 
going into Asia he deposed fifteen bish- 
ops, and consecrated others in their 
room.’’* 

He also deposed Gerontius, bishop of 
Nicomedia, belonging tothe diocese of 
Pontus.° 

Whence the Fathers of Chalcedon did 
aver, ‘That they had in a synod con- 
firmed the ancient custom which the 
holy church of God in Constantinople 
had, to ordain metropolitans in the Asian, 
Pontic, and Thracian dioceses.’’t 

The which custom (consistent with 
reason, and becoming the dignity of the 
empire, and grateful to the court) that 
great synod did establish, although the 
Roman church, out of jealousy, did con- 
test and protest against it.? 

But the most pertinent instances are 
those of the Roman, Alexandrine, and 
Antiochene churches, having by degrees 
assumed to themselves such power over 
divers provinces; in imitation of which 
churches the other diocesan bishops may 
well be thought to have enlarged their 
jurisdiction. 

This form of government is intimated 
in the synod of Ephesus, by those words 
in which dioceses and provinces are dis- 
tinguished: ‘and the same shall be 
observed in all dioceses and all provinces 
every where.” 


* ᾿Ιωάννης δεκαπέντε ἐπισκύπους καθεῖλεν, ἀπελθὼν 
ἐν ᾿Ασίᾳ, καὶ ἐχειροτόνησεν ᾿ἄλλους ἀντ᾽ αὐτῶν .--- 
Syn. Chale. Act. 11. (p. 411.) 

+ Τὸ γὰρ ἐκ πολλοῦ κρατῆσαν ἔθος ὅπερ ἔσχεν ἡ 
Ἰζωνσταντινουπολιτῶν ἁγία Θεοῦ ἐκκλησίο εἰς τὸ χει- 
ροτονεῖν μητροπολίτας τῶν διοικήσεων τῆς τε ’Acta- 
νῆς, καὶ ἸΠυντικῆς, καὶ Θρακικῆς καὶ νὺν κατὰ συνοδι- 
κὴν ἐκυρώσαμεν Pipov.—Syn, Chale. in E pist. ad 
P. Leonem. 

1 Τὸ δὲ αὐτὸ καὶ ἐπὶ τῶν ἄλλον διοικήσεων καὶ 
τῶν ἁπανταχοῦ ἐπαρχιῶν παραφυλαχθήσεται.----Ογ. 
Eph. can. 8, [There is mention of dioceses in 
Strabo. ] 

" Syn. Chale. Act. xvi. (p. 463.) 

9 Soz. viii. 6. 

» Syn. Chale. Act. xvi. (p. 462.— 


rr ee i 


ν᾿ 


A TREATISE OF THE POPE’S SUPREMACY. 


However, that this form of discipline | 
was perfectly settled in the times of 
the fourth general synod is evident by 
two notable canons thereof, wherein it is 
decreed, that ‘“‘if any bishop have a con- 
troversy with his metropolitan of his 
province, he shall resort to, and be judg- 
ed by, the exarch of the diocese, or by 
the See of Constantinople.’’* 

This was a great privilege confer- 
red on the Bishop of Constantinople; 
the which perhaps did ground (to be 
sure it did make way for) the plea of 
that bishop to the title of Gicwmenical 
Patriarch, or Universal Bishop, which 
Pope Gregory did so exagitate; and 
indeed it soundeth so fairly toward it, 
that the pope hath nothing comparable 
to it to allege in favour of his pretences ; 
this being the decree of the. greatest 
synod that ever was held among the 
ancients, where all the patriarchs did 
concur in making these decrees; which 
Pope Gregory did reverence as one of 
the Gospels. If any ancient synod did 
ever constitute any thing like to wniver- 
sal monarchy, it was this; wherein a 
final determination of greatest causes 
was granted to the See of Constantino- 
ple, without any exception or reserva- 
tion: I mean as to semblance, and the 
sound of words ; for as to the true sense, 
I do indeed conceive that the canon did 
only relate to causes emergent in the 
eastern parts; and probably it did only 
respect the three dioceses (of Asia, Pon- 
tus, and Thrace) which were immediate- 
ly subjected to his patriarchal jurisdie- 
tion. 

Pope Nicholas I. doth very jocularly 
expound this canon; affirming that by 
the primate of the diocese is understood 
the pope (diocese being put by a notable 
figure for dioceses), and that an appeal 
is to be made to the bishop of Constan- 
tinople only by permission, in case the 
party will be contenttherewith.t 


* Ei δὲ πρὸς τὸν τῆς αὐτῆς ἐπαρχίας μετροπολίτην 
ἐπίσκοπος ἣ κληρικὸς ἀλφισβητοίη, καταλαμ βανέτω ἤ 
τὸν ἔξαρχον τῆς διοικήσεως, ἣ τὸν τῆς βασιλενούσης 
ΚΚωνσταντινουπόλεως θρόνον, καί én’ αὐτῷ δικαζέσθω. 
—Syn. Chale. can. 19, 17. 

+ Quem autem primatem diceceseos δ. syno- 
dus dixerit, preeter apostoli primi vicarium, 
nullus penitus intelligitur ——. Nonecan un- 
derstand whom the holy synod should call pri- 
mate of a diocese, except the vicar of the 
prime apostle. Tantundem valet dixisse prima- 


om 


A TREATISE OF THE 


We may note, that some provincial 
churches were by ancient custom ex- 
empted from dependence on any primacy 
or patriarchate. 

Such an one the Cyprian church was 
adjudged to be in the Ephesine synod ; 
wherein the privileges of such churches 
were confirmed against the invasion of 
greater churches, and to that purpose 
this general law enacted: ‘“ Let the 
same be observed in all dioceses and 
provinces every where—that none of 
the bishops most beloved of God invade 
another province, which did not formerly 
belong to him or his predecessors; and 
if any one have invaded one#and violent- 
ly seized it, that he restore it.’’* 

Such a church was that of Britain an- 
ciently, before Austin did introduce the 
papal authority here against that canon ; 
as by divers learned pens hath been 
shewed. 

Such-was the church of Afric, as by 
their canons against transmarine ap- 
peals, and about all other matters, doth 
appear. 

It is supposed by some, that discipline 
was screwed yet one peg higher, by 
setting up the order of patrfarchs higher 
than primates, or diocesan exarchs:* 
but I find no ground of this supposal, 
except in one case ; that is, of the bish- 
op of Constantinople being set above the 
bishops of Ephesus, Czesarea, and Her- 
aclea, which were the primates of the 
three dioceses. 

It is a notable fib which Pope Nicholas 
Il. telleth, as Gratian citeth him: “* That 
the church of Rome instituted all patri- 
archal supremacies, al] metropolitan pri- 
macies, episcopal sees, all ecclesiastical 
orders and dignities whatsoever.’’t 


tem dieeceseos, quantum si perhibuisset dic- 
ceseon—P. Nich. I. Eph. 8. (p. 607.) To 
say, the primate of a diocese, is as much as to 
Say of dioceses. 

* Τὸ δὲ αὐτὸ καὶ ἐπὶ τῶν ἄλλων διοικήσεων καὶ 
τῶν ἁπανταχοῦ ἐπαρχιῶν παραφυλα χθήσεται---ὦστε 
Μηδένα τῶν θεοφιλεστάτων ἐπισκόπων ἐπαρχίαν ἕτέ- 
pay οὐκ οὖσαν ἄνωθεν καὶ ἐξαπχῆς ὑπὸ τὴν αὐτοῦ 
ἤγουν τῶν πρὸ αὐτοῦ χεῖρα καταλαμθάνειν, ἀλλ᾽ εἰ 
καί τις κατέλαβεν, καὶ ὑφ' ἑαυτῷ πεποίηται, βιασάμε- 
νος τοῦτον ἀποδιδόναι, &c. Conc. Eph. can. 8. 

+ Omnes sive patriarche cujuslibet apices, 
Sive metropolean primatus, aut episcopataum 
cathedras, vel eecclesiarum cujusilbet ordinis 
dignitates instituit Romana ecclesia.— Pic. Nic. 
1. Dist. xxii. cap. 1. 

4 Isid. Dist. ii. cap, 1. 


Vor. ΤΠ. 25 


POPE’S SUPREMACY. 193 

Now things standing thus in Christen- 
dom, we may, concerning the interest of 
the Roman bishop in reference to them, 
observe, 

1. In all these transactions about 
modelling the spiritual discipline, there 
was no canon established any peculiar 
jurisdiction to the bishop of Rome, only 
the 

2. Synod of Nice did suppose that he, 
by custom, did enjoy some authority 
within certain precincts of the west, like 
to that which it did confirm to the bish- 
op of Alexandria in Egypt, and the 
countries adjacent thereto. 

3. The synods of Constantinople did 
allow him “honorary privileges,” or 
precedence before all other bishops, 
assigning the next place after him to the 
bishop of Constantinople.* 

4. In other privileges the synod of 
Chalcedon did equal the See of Con- 
stantinople to the Roman. 

5. The canons of the two first and 
fourth general synods, ordering all af- 
fairs to be despatched, and causes to be 
determined in metropolitan or diocesan 
synods, do exclude the Roman bishop 
from meddling in those concerns. 

6. The popes (out of a humour natur- 
al to them, to like nothing but what they 
did themselves, and which served their 
interests) did not relish those canons, al- 
though enacted by synods which them- 
selves admitted for ecumenical. ‘ That 
subscription of some bishops made above 
sixty years since, as you boast, does no 
whit favour your persuasion ; a subscrip- 
tion never transmitted to the knowledge 
of the apostolic see by your predecessors, 
which, from its very beginning, being 
weak, and long since ruinous, you en- 
deavour now, too late and unprofitably, 
to revive.’’t 

So doth Pope Leo I. treat the second 
great synod, writing to Anatolius; and 
Gregory speaking of the same says, 


* Πρεσβεῖα ripfis—Can. 3. Ta πρωτεῖα καὶ 
ἐξαίρετος riph.—Syn. Ch. Act. 16. "Ica πρεσ- 
Beia. 

+ Persuasioni enim tue in nullo penitus suf- 
fragatur quorundam episcoporum ante sexa- 
ginta, ut jactas, annos facta subscriptio, nun- 
quamque a praedecessoribus tuis ad apostolice 
sedis transmissa notitiam, cui ab initio sui ca- 
duce, dudumque collapse sera nunc et inutilia 
subjicere fumenta voluisti—. PP. Leo. Ep, 53. 
(ad Anatol.) vide Ep. 54, 55, 61. 


Ἔν ὦ. 7 = >, ee eC νον 


= er ΜΝ νυ... 
Σ 


194 A TREATISE OF THE POPE’S SUPREMACY. 


“That the Roman church has not the |an appeal from a bishop to himself, ad- 


acts of that synod, nor received its can- 
ons.”’* 

7. Wherefore in the west they did 
obtain no effect, so as to establish dio- 
cesan primacies there. 

The bishops of cities, which were 
heads of dioceses, either did not know 
of these canons (which is probable, be- 
cause Rome did smother the notice of 
them), or were hindered from using 
them; the pope having so. winded him- 
self in, and got such hold among them, 
as he would not let go.+ 

8. It indeed turned toa great advan- 
tage of the pope, in carrying on his en- 
croachments, and enlarging his worldly 
interests, that the western churches did 
not, as the eastern, conform themselves 
to the political frame in embracing dio- 
cesan primacies; which would have 
engaged and enabled them better to pro- 
tect the liberties of their churches from 
papal invasions.t{ 

9. For hence, for want of a better, 
the pope did claim to himself a patriarch- 
al authority over the western churches; 
pretending aright of called synods, of 
meddling in ordinations, of determining 
causes by appeal to him; of dictating 
laws and rules to them, against the old 
rights of metropolitans, and the later 
constitutions for primacies. 

Of this we have an instance in St. 
Gregory ; where he alleging an imperial 
constitution importing that .in case a 
clergyman should appeal from his me- 
tropolitan, ‘‘ the cause should be referred 
to the archbishop and patriarch of that 
diocese, who judging according to the 
canons and laws should give an end 
thereto ;” doth consequentially assume 


* Romana autem ecclesia eosdem canones 
velgesta synodi illius hactenus non habet, nec 
accepit.—Greg. M. Ep. vi. 31 (ad Eulog. 
Alex.) 

+ WN. B. A Roman synod, anno 378, consist- 
ing of Jtalian bishops, did give the pope such a 
privilege as the synod of Constantinople did to 
the bishop of that See.—( Marc. de Primat. p. 
103, ex App. Cod. Thedos. Vide Baron) But 
there is difference between a general synod 
andan Italian synod: and what had an Italian 
synod to preseribe to all the provinces of the 
Roman Empire, or rather of the west ?—P. 
Greg. 1. Ep. 7, 8. ΡΝ 
1 Balusius thinketh that Hilarius of Arles 
did pretend and offer at this primatical power, 
apud Marc. v. 32; but Pope Leo did mainly 
eheck and quash his attempt. 


ἌΝ “ΤῸ against these things it be 
said that the bishop had ‘neither metro- 
politan nor patriarch, it is to be said that 
this cause was to be heard and decided 
by the apostolical see, which is the head — 
of all churches.’’”* 7 

10. Having got such advantage, and, 
as to extent, stretched his authority be- 
yond the bounds of * his suburbicarian 
precincts," he did also extend it in 
quality far beyond -the privileges by any 
ecclesiastical law granted to patriarchs, 
or claimed or exercised by any other 
patriarch ; till at length, by degrees, he 
had advanced it to an exorbitant omnip- 
otency, and thereby utterly enslaved the 
western churches. 

The ancient order did allow a patri- 
arch or primate to call a synod of the 
bishops in his diocese, and with them to 
determine ecclesiastical affairs by ma- 
jority of suffrages: but he doth not do 
so; but setting himself down in his 
chair, with a few of his courtiers about 
him, doth make decrees and dictates, to 
which he pretendeth all must submit. 

The ancient order did allow. a patri- 
arch to ordafn metropolitans duly elected 
in their. dioceses ; leaving bishops to be 
ordained by the metropolitans in their 
provincial synods: but he will meddle 
‘in the ordination of every bishop, suffer- 
ing none to be constituted without his 
confirmation, for which he must soundly 
| Pay- 

The ancient order did allow a patri- 
arch, with the advice and consent of his 
synod, to make canons for the well-or- 
dering his diocese: but he sendeth about 
his decretal letters, composed by an in- 
fallible secretary, which he pretendeth 
must have the force of laws, equal to 
the highest decrees of the whole church. 

The ancient order did suppose bish- 
ops, by their ordination, sufficiently 
obliged to render unto their patriarch 
due observance, according to the canons, 
he being liable to be judged in a synod 
for the transgression of his duty: but he 
forceth all bishops to take the most slav- 


* Contra hree si dictum fuerit, quia nec me- 
tropolitam habuit nec patriarcham ; dicendum 
est quia a sede apostolica, que omnium eccle- 
siarum caput est, causa hee audienda ac diri- 
menda fuerat.—Greg. I, Ep. xi. 56. 

* Ruffin, Hist.i. 6. 


ish oaths of obedience to him that can 
be imagined. 

The ancient order did appoint, that 
bishops accused for offences should be 
judged in their provinces; or, upon ap- 
peal from them, in patriarchal synods: 
but he receiveih appeals at the first 
hand, and determineth them in his court, 
without calling such a synod in an age 
for any such purpose. 

᾿ς The ancient patriarchs did order all 
things, as became good subjects, with 
leave and under submission to the em- 
peror, who as he pleased did rere 


his confirmation of their sanctions: but 
this man pretendeth to decree what he. 
pleaseth without the leave, and against’ 
the will of princes. | 

Wherefore he is not a patriarch of the | 
western churches (for that he acteth ac- 
cording to no patriarchal rule), but a 
certain kind of sovereign lord, ora ty- 
rannical oppressor of them. 

11. In all the transactions for model- 
ling the church, there never was allowed 
to the pope any dominion over his fel-| 
low-patriarchs, or of those great pri- | 
mates who had assumed that name to 
themselves ;>5 among whom indeed, for 
the dignity of his city, he had obtained 
a priority of honour or place : but never 
had any power over them settled by a 
title of law, or by clear and uncontested | 
practice. 

Insomuch, that if any of them had) 


᾿΄::-. :-οΟο-: "»---- 


Ἁ 


A TREATISE OF THE POPE’S SUPREMACY. 


195 


They, without his leave or notice, did 
call and celebrate synods (whereof all 
the first great synods are instances ;) 
their ordinations were not confirmed or 
touched by him; appeals were not (with 
public regard or allowance) thence made 
to him in causes great or little, but they 
decided them among themselves : they 
quashed heresies springing up among 
them, as the second general synod the 
Macedonians, Theophilus, the Origen- 
ists, &c. Little in any case had his 
worship to do with them, or they with 
him, beyond what was needful to main- 
tain general communion and correspon- 
dence with him ; which they commonly, 
as piety obliged, were willing to do. 

And sometimes, when a pert pope, 
upon some incidental advantage of dif- 
ferences risen among them, would be 
more busy than they deemed convenient 
in tampering with their affairs, they did 
rap his fingers: so Victor, so Stephanus, 
so Julius and Liberius, of old did feel 
to their smart: so afterwards Damasus 
and other popes in the case of Flavia- 
nus ; Innocent in the case of St. Chry- 
sostom ; Felix and his successors in the 
case of Acacius, did find little regard 
had to their interposals. 

So things proceeded, till at length a 
final rupture was made between them, 
and they would not suffer him at all to 
meddle with their affairs. 

Before [ proceed any further, I shall 


erred in faith, or offended in practice, it | briefly draw some corollaries from this 
was requisite to call a general synod to) historical account which I have given 
judge them ; as in the cases of Athana-| of the original and growth of metro- 
sius, of Gregory Nazianzen and Μαχὶ- political, primatical, and patriarchal ju- 


mus, of Theophilus and St. Chrysostom, | 
of Nestorius and of Dioscorus, is evi- 
dent. 

12. Indeed all the oriental churches | 
did keep themselves pretty free from his | 


encroachments, although, when he had | 
swollen so big in the west, he sometimes | and confirmation of 


did take occasion to attempt on their 
liberty ; which they sometimes did wari- 


ly decline, sometimes stoutly did oppose. | 


» But as to the main, those flourishing, yond his own 


churches constantly did maintain a dis- 
tinct administration from the western 
churches, under their own patriarchs and 


risdiction. 

1. Patriarchs are an human institution. 

2. As they were erected by the pow- 
er and prudence of men, so they may be 
dissolved by the same. 

3. ‘They were erected by the leave 
princes ; and by the 
same they may be dejected, if gyeat 
reason do appear. 

4. The patriarchate of the pope be- 
province or diocese doth 
not subsist upon any canon of a general 
synod, 

5. He can therefore claim no such 


synods, not suffering him to interlope in| power otherwise than upon his invasion 


prejudice to their liberty.' 


* Isid. in Dist. 21, cap. 1. 
* Vide de Mare. lib. vii. cap. 4, 5. 


or assumption. 
6. The primates and metropolitans of 
the western church cannot be supposed 


196 


otherwise than by force, or out of fear, 
to have submitted to such an authority 
85 he doth usurp. 

7. It is not really a patriarchal power 
(like to that which was granted by the 
canons and princes), but another sort of 
power, which the pope doth exercise. 

8. The most rightful patriarch, hold- 
ing false doctrine, or imposing unjust 
laws, or tyrannically abusing his,power, 
may and ought to be rejected from com- 
munion. } 

9. Such a patriarch is to be judged by 
a free synod, if it may be had. 

10. Ifsuch a synod cannot be had by 
consent of princes, each church may 
free itself from the mischiefs induced by 
his perverse doctrine or practice. 

11. No ecclesiastical power can in- 
terpose in the management of any affairs 
within the territory of any prince with- 
out his concession. 

12. By the laws of God, and accord- 
ing to ancient practice, princes may 
model the bounds of ecclesiastical juris- 
diction, erect bishoprics, enlarge, di- 
minish, or transfer them as they please. 

13. Wherefore each prince (having 
supreme power in his own dominions, 
and equal to what the emperor’ had in 
his) may exclude any foreign prelate 
from jurisdiction in his territories. 

14. It isexpedient for peace and pub- 
lic good that he should do thus. 

15. Such prelate, according to the 
rules of Chciahéiie ought to be content 
with his doing so. 

16. Any prelate, exercising power in 
the dominion of any prince, is eatenus 
his subject; as the popes and all bish- 
ops were to the Roman emperors. 

17. Those joints of ecclesiastical dis- 
cipline, established in the Roman empire 
by the confirmation of emperors, were 
(as to necessary continuance) dissolved 
by the dissolution of the Roman empire. 

18. ‘The power of the pope in the ter- 
ritories of any prince did subsist by his 
authority and favour. 

19. By the same reason as _ princes 
have curbed the exorbitancy of papal 
power in some cases (of entertaining 
legates, making appeals, disposing of 
benefices, ὅσο.) by the same they might 
exclude it. 

20. The practice of Christianity doth 


i 


A TREATISE OF THE POPE’S SUPREMACY. \ 


not depend upon the subsistence of such 
a form instituted by man. . 

Having shewed at large that this uni- — 
versal sovereignty and jurisdiction of 
the bishop of Rome over the Christian 
church hath no real foundation either in 
scripture or elsewhere, it will be requi- 
site to shew by what ways and means so 
groundless a claim and pretence should 
gain belief and submission to it from so 
considerable a part of Christendom ; and 
that from so very slender roots* (from 
slight beginnings, andthe slimmest pre- 
tences one can well imagine) this bulk 
of exorbitant, power did grow, the vast- 
est, that ever man on earth did attain, or 
did ever aim at, will be the less wonder- 
ful, if we do consider the many causes 
which did concur and contribute thereto ; 
some whereof are proposed in the fol- 
lowing observations :— 

1, Eminency of any kind (in wealth, 
in honour, in reputation, in might, in 
place, or mere order of dignity) doth 
easily pass into advantages of real power 
and command over those who are inferi- 
or in those respects, and have any deal- 
ings or common transactions with such 
superiors. 

For to persons ‘endowed with such 
eminency, by voluntary deference the 
conduct of affairs is wont to be allow- 
ed ; none presuming to stand in compe- 
tition with them, every one rather yield- 
ing place to them than to their equals. 

The same conduct of things, upon the 
same accounts, and by reason of their 
possession, doth continue fast in their 
hands, so long as they do retain such ad- 
vantages. 

Then from a custom of managing 
things doth spring up an opinion or a 
pretence of right thereto ; they are apt 
to assume a title, and others ready to al- 
low it. 

Men naturally do admire such things, 
and so are apt to defer extraordinary re- 
spect to the possessors of them. 

Advantages of wealth and might are 
not only instruments to attain, but incen- 
tives spurring men to affect the getting 
authority over their poorer and weaker 
neighbours : for men will not be content 
with bare eminency, but will desire real 
power and sway, so as to obtain their 


* De pusillo crescere.—P. Leo. Ep. 50. 


A TREATISE OF THE POPE’S SUPREMACY. 


wills over others, and not to be crossed 
by any. Pope Leo had no reason to 
wonder that Anatolius, bishop of Con- 
stantinople, was not content with dry 
honour.* Men are api to think their 
honour is precarious, and standeth on an 
uncertain foundation, if it be not support- 
ed with real power; and therefore they 
will not be satisfied to let their advan- 
tages lie dead, which are so easily im- 
provable to power, by inveigling some, 
and scaring or constraining others to 
bear their yoke: and they are able to 
benefit and gratify some, and thereby 
render them willing to submit; those af- 
terwards become serviceable to bring 
others under, who are disaffected or re- 
fractory. 

Su the bishops of Constantinople and 
of Jerusalem, at first, had only privileges 
‘of honour; but afierward they soon 
hooked in power. 

Now the Roman bishops from the be- 
ginning were eminent above all other 
bishops in all kinds of advantages. 

He was seated in the imperial city, the 
place of general resort; thence obvious 
to all eyes, and his name sounding in all 
mouths. He had a most numerous, opu- 
lent, splendid flock and clergy. He had 
the greatest income (from liberal obla- 
tions) to dispose of. He lived in great- 
est state and lustre. He had opportuni- 
ties to assist others in their business, and 
to relieve them in their wants. He ne- 
cessarily thence did obtain great respect 
and veneration.t Hence, in all common 
affairs, the conduct and presidence were 
naturally devolved on him, without con- 
test. 

No wonder, then, that after some time 
the pope did arrive to some pitch of au- 
thority over poor Christians, especially 
those who lay nearest to him; improving 
his eminency into power, and his pasto- 
ral charge into a kind of empire ; ac- 
cording to that observation of Socrates, 
that “* long before his time the Roman 
episcopacy had advanced itself beyond 
the priesthood into a potentacy.”’} 


* Quid illi satisfaciet, si tante urbis magni- 
ficentia et claritudo non sufficit ?—Leo. Ep 


+ Euseb. vi. 43. (an. 254.)—Oblationibus 
Matronarum ditati. Cireumspecte  vestiti.— 
Amm. Marc. 1. xvii. (p. 337), an. 367, Euseb. 

t Tis Ῥωμαίων ἐπιηκοτῆς πέρα τῆς ἱερωσύνης ἐπὶ 
δυναστείαν ἤδη πάλαι προελθούσης.---Φ ον, vii. 11. 


197 


And the like he observeth to have hap- 
pened in the church of Alexandria, upon 
the like grounds, or by imitation of such 
a pattern." 

2. Any small power is apt to grow 
and spread itself; a spark of it soon will 
expand itself into a flame: it is very like 
to the grain of mustard seed, which in- 
deed is the least of all seeds; but when 
it is grown,it is the greatest among 
herbs, and becometh a tree, so that the 
birds of the air come and lodge in the 
branches thereof.’ ‘* Encroaching” (as 
Plutarch saith) ** is an innate disease of 
potentacies.”** Whoever hath any pit- 
tance of it, will be improving his_ stock ; 
having tasted the sweetness of having his 
will (which extremely gratifieth the na- 
ture.of man), he will not be satisfied 
without having more; he will take him- 
self to be straitened by any bounds; and 
will strive to free himself of all re- 
straints. 

Any pretence will serve to ground at- 
tempts of enlarging power, and none 
will be balked. For power is bold, en- 
terprising, restless: it always watcheth, 
or often findeth, ‘never passeth oppor- 
tunities of dilating itself.°* Every ac- 
cession doth beget further advantages to 
amplify it; as its stock groweth, so it 
with ease proportionably doth increase ; 
being ever out at use. As it groweth, so 
its strength to maintain and enlarge itself 
doth grow : it gaining more wealth, more 
friends, more associates and dependents. 

. None can resist or obstruct its growth 
without danger and manifold disadvan- 
tages: for as its adherents are deemed 
loyal and faithful, so its opposers are 
branded with the imputations οὐ rebel- 
lion, contumacy, disloyalty ; and not suc- 
ceeding in their resistance, they will be 
undone. 

None ever doth enterprise more than 
to stop its career ; so that it seldom loseth 
by opposition; and it ever gaineth by 
composition. If it be checked at one 


* Τὸ συμῴυτον νοσημὰ ταῖς δυναστείαις, i) πλεονε- 
fca.—Plut. in Pyrrh. 


t Subrependi occasiones non pretermittit 
ambitio . P. Leo I. Ep. 62. Facilius cres- 
cit dignitas quam incipit.— Ser. Ep. 101. Pris 
me dominandi spes in ardvo; ubi sis ingres- 
sus, adsunt stadia et ministri.— Zecit. Ana, iv. 
(p. 143.) 


ἃ Soer. vii. 7 
* Matt. xiii. 31, 32. 


198 


time, or in one place, it will, like the sea, 
at another.season, in another point, break 
in. If it is sometimes overthrown ina 
battle, it is seldom conquered in the war. 

It is always on its march forward, and 
gaineth ground; for one encroachment 
doth countenance the next, and is alleged 
for a precedent to authorize or justify it. 
It seldom moveth backward; for every 
successor thinketh he may justly enjoy 
what his predecessor did gain, or which 
is transmitted into his possession ; so that 
there hardly can ever be any restitution 
of ill-gotten power. 

Thus have many absolute kingdoms 
grown : the first chief was a leader of 
volunteers ; from thence he grew to be 
a prince with stated privileges; after, he 
became a monarch invested with high 
prerogatives ; in fine, he creepeth for- 
ward to be a grand seignior, usurping ab- 
solute dominion: so did Augustus Cesar 
first only assume the style of prince of 
the senate, demeaning himself modestly 
as such ; but he soon drew to himself the 
administration of all things; and upon 
that foundation his successors very sud- 
denly did erect a boundless power. If 
you trace the footsteps of most empires 
to the beginning, you may perceive the 
like. 

So the pope, when he had got a little 
power, continually did swell it. The 
puny pretence of the succeeding St. Pe- 
ter, and the name of the apostolical see ; 
the precedence, by reason of the impe- 
rial city ; the honorary privileges allowed 
him by councils; the authority deferred 
to him by one synod of revising the caus- 
es of bishops; the countenance given’ to 
him in repressing some heresies, he did 
improve to constitute himself sovereign 
lord of the church. 

8. Spiritual power especially is of a 
growing nature, and more especially that 
which deriveth from divine institution ; 
for it hath a great awe upon the hearts 
and consciences of men: which engag- 
eth them toa firm and constant adhe- 
rence. It useth the most subtle arms, 
which it hath always ready, which need- 


A TREATISE OF THE POPE’S SUPREMACY. 


ments to its adversaries; alluring the 
one with promises of God’s favour and 
eternal happiness, terrifying the other 
with menaces of vengeance from heav- 
en, and endless misery: the which do 
ever quell religious, superstitious, weak 
people ; and often daunt men of knowl- 
edge and courage. 

It is presumed unchangeable and un- 
extinguishable by any human power, and 
thence is not (as all other power) subject 
to revolutions. Hence, like Achilles, it 
is hardly vincible, because almost im- 
mortal. If it be sometimes rebuffed or 
impaired, it soon will recover greater 
strength and vigour. 

The popes derive their authority from 
divine institution; and their weapons al- 
ways are sentences of scripture :” they 
pretend to dispense remission of sins, 
and promise heaven to their abetiors. 
They excommunicate, curse, and damn 
the opposers of their designs. 

They pretend they never can lose any 
power that ever did belong to their see: 
they are always stiff, and they never re- 
cede or give back. ‘The privileges of 
the Roman church can sustain no detri- 
ment.’’* 

4. Power is easily attained and aug- 
mented upon occasion of dissensions. 
Each faction usually doth make itself 
a head, the chief in strength and reputa- 
tion which it can find inclinable to favour 
it; and that head it will strive to magni- 
fy, that he may be the abler to promote 
its cause ; and if the cause doth pros- 
per, he is rewarded with accession of 
privileges and authority : especially those 
who were oppressed, and find relief by 
his means, do become zealously active 
for his aggrandizement. 

Thus usually in civil broils the cap- 
tain of the prevalent party groweth a 
prince, or is crowned with great privi- 
leges (as Cesar, Octavian, Cromwell, 
&c.) 

So upon occasion of the Arian faction, 
and the oppression of Athanasius, Mar- 
cellus, Paulus, and other bishops, the 
pope (who by their application to him 


eth no time or cost to furnish, which can- | had occasion to head the catholic party) 


not be extorted from its hand ; so that it 
can never be disarmed. And its weapons 
make strong impression, because it pro- 
poseth the most effectual encourage- 
ments to its abettors, and discourage- 


did grow in power; for thereupon the 


* Privilegia Romane ecclesize nullum pos- 
sunt sustinere dewrimentum.—P. Nic. 1. Ep. 
XXxvi. (32—.) 

~ Dist. xxi. cap. 2, 3. 


A TREATISE OF THE POPE’S SUPREMACY. 


199 


Sardican synod did decree to him that|least to uphold the usurpations of their 


privilege, which he infinitely enhanced, 
and which became the main engine of 
rearing himself so high. 

And by his interposal in the dissen- 
sions raised by the Nestorians, the Pe- 
lagians, Eutychians, the Acacians, the 
Monothelites, the Image-worshippers, and 
Image-breakers, &c., his authority was 
advanced; for he, adhering in those 
causes to the prevailing party, was by 
them extolled, obtaining both reputation 
and sway. 

5. All power is attended by depend- 
encies of persons sheltered under it, and 
by it enjoying subordinate advantages ; 
the which proportionably do grow by its 
increase. 

Such persons, therefore, will ever be 
inciting their chief and patron to ampli- 
fy his power ; and in aiding him to com- 
pass it, they will be very industriously, 
resolutely, and steadily active, their own 
interest moving them thereto. 

Wherefore their mouths will ever be 
open in crying him up, their heads will 
be busy in contriving ways to further his 
interests, their care and pains will be 
employed in accomplishing his designs ; 
they with their utmost strength will con- 
tend in his defence against all opposi- 
tions. 

Thus the Roman clergy first, then the 
bishops of ltaly, then all the clergy of 
the west, became engaged to support, to 
fortify, to enlarge the papal authority ; 
they all sharing with him in domination 


over the laity 3 and enjoying wealth, | 


credit, support, privileges, and immuni- 
ties thereby. Some of them especially 
Were ever putting him on higher pre- 
tences ; and furthering him by all means 
in his nequist and maintenance of them 

6. Hence if a potentate himself should 
have no ambition, nor much ability to im- 


prove his power; yet it would of itself | pass for the best popes.* 


grow, he need only be passive therein; 
the interests of his partisans would effect 
it: so that often power doth no less thrive 
under sluggish and weak potentates, es- 
pecially if they are void of goodness, 
than under the most active and able: let 
the ministers alone to drive on their in- 
terest. 

7. Even persons otherwise just and 
good do seldom scruple to augment their 
power by undue encroachment, or at 


᾿ 
est ampliare imperium ; 


foregoers: for even such are apt to fa- 
vour their own pretences, and afraid of 
incurring censure and blame, if they 
should part with any thing left them by 
their predecesors. They apprehend them- 
selves to owe a dearness to their place, 
engaging them to tender its own weal 
and prosperity, in promoting which they 
suppose themselves not to act for their 
own private interest; and that it is not 
out of ambition or avarice, but out of a 
regard to the grandeur of their office, 
that they stickle and bustle ; and that in 
so doing they imitate St. Pual, who did 
magnify his office. ‘They are encourag- 
ed hereto by the applause of men, espec- 
ially of those who are allied with them 
in interest, and who converse with them ; 
who take it for a maxim, Boni principis 
the extenders of 
empire are admired and commended, 
however they do it, although with cruel 
wars, or by any unjust means. 

Hence usually the worthiest men in 
the world’s eye are greatest enlargers of 
power; and such men being appearances 
of virtue, ability, reputation, to aid their 
endeavours, do most easily compass de- 
signs of this nature, finding less obstruc- 
tion to their attempts; for men are not 
so apt to suspect their integrity, or to 
charge them with ambition and avarice ; 
and the few, who discern their aims and 
consequences of things, are overborne by 
the number of those who are favourably 
conceited and inclined toward them. 

Thus Julius I., Damasus I., Innocent 
I., Gregory I., and the like popes, whom 
history representeth as laudable persons, 
did yet confer tothe advancement of pa- 
pal grandeur. But they who did most 
advance that interest, as Pope Leo L., 
Gelasius I., Pope Nicholas I., Pope Greg- 
ory VIL, in the esteem of true zealots, 
Hence the dis- 
tinction between a good man, a good 

prince, a good pope. 

8. Men of an inferior condition are apt 

to express themselves highly in commen- 
‘dation of those who are ina superior 
rank, especially upon occasion of address 
and intercourse ; which commendations 
are liable to be interpreted for acknowl- 
edgments or attestations of right, and 


x Sixtus V. 


200 


thence do sometimes prove means of 
creating it. 

Of the generality of men it is truly 
said, that it ““ doth fondly serve fame, and 
is stunned with titles and images,”* read- 
ily ascribing to superiors whatever they 
claim, without scanning the grounds of 
their title. Simple and weak men, out 
of abjectedness or fear, are wont to 
crouch, and submit to any thing upon any 
terms. Wise men do not love brangling, 
nor will expose their quiet and safety with- 
out great reason ; thence being inclinable 
to comply with greater persons. Bad 
men, out of design to procure advaniages 
or impunity, are prone to flattery and 
gloze with them. Good men, out of due 
reverence to them, and in hope of fair 
usage from them, are ready to compli- 
ment them, or treat them with the most 
respectful terms. Those who are obliged 
to them will not spare to extol them; 
paying the easy return of good words for 
good deeds. 

Thus all men conspire to exalt power ; 
the which snatcheth all good words as 
true, and construeth them to the most fa- 
vourable sense ; and allegeth them as 
verdicts and arguments of unquestionable 
right. So are the compliments, or terms 
of respect, used by Jerome, Austin, The- 
odoret, and divers others, toward popes, 
drawn into an argument for papal author- 
ity ; whenas the ‘actions of such Fathers, 
and their discourses upon other occasions, 
do manifest their serious judgment to 
have been directly contrary to his pre- 
tences: wherefore the emperor of Con- 
stantinople, in the Florentine synod, had 
good reason to decline such sayingst for 
arguments; for, * [f” (saith he) “ any of 
the saints doth in an epistle honour the 


pope, shall he take that as importing priv- | 


ileges 9 

9. Good men commonly (out of char- 
itable simplicity, meekness, modesty, and 
humility, love of peace, and averseness 
from contention) are apt to yeild to the 
encroachments of those who anywise do 
excel them; and when such men do 


ω qui fame servit ineptus, 


Ac stupet in titulis et imaginibus 


Hor. 
| Kara ῥητὰ τῶν ayiov. | 
1 Μήπος, φησὶ, ris τῶν ἁγίων ἐν ἐπιστολῆ τιμᾶ 
τὸν πάπαν, καί ἐκλάβῃη τοῦτο ἀντὶ προνομ..., —Syn. 


Flor. sess. xxv. (p. 848.) 


—— wy i 
, =" 
P Ἵ 
‘ 
. 


A TREATISE OF THE POPE’S SUPREMACY. 


yield, others are ready to follow their ex- 
ample. Bad men have little interest to 
resist, and no heart to stand for public 
good ; but rather strike in presently, tak- 
ing advantage by their compliance to 
drive a good ‘market for themselves. 
Hence so many of all sorts in all times 
did comply with popes, or did not ob- 
struct them ; suffering them without great 
obstacle to raise their power. 

10. If in such cases a few wise men 
do apprehend the consequences of things, 
yet they can do little to prevent them. 
They seldom have the courage with suf- 
ficient zeal to bustle against encroach- 
ments; fearing to be overborne by its 
stream, to lose their labour, and vainly to 
suffer by it: if they offer at resistance, it 
is usually faint and moderate: whereas 
power doth act vigorously, and push it- 
self forward with mighty violence; so 
that it is not only difficult to check it, but 
dangerous to oppose it. 

Ambiguity of words (as it. causeth 
many debates, so) yieldeth much advan- 
tage to the foundation and amplification 
of power:* for whatever 15. said of it, 
will be interpreted in favour of it, and 
will afford colour to its pretences. Words 
innocently or carelessly used are by in- 
terpreiation extended to signify great - 
matters, or what you please. For in- 
slance, 

The word bishop may import any kind 
of superintendency or inspection: hence 
St. Peter came to be reckoned bishop of 
Rome, because in virtue of his apostolic 
office he had inspection over that church 
founded by him, and might exercise some 
episcopal acts. 

The word head doth signify any kind 
of eminency ; the word prénce, any pri- 
ority; the word to preside, any kind of 
superiority or pre-eminence :t hence 
some Fathers attributing those names to 
St. Peter, they are interpreted to have 
thought him sovereign in power over the 
apostles. And because some did give 
like terms to the pope, they infer his su- 
periority in power over all bishops ; not- 
withstanding such Fathers did express a 
contrary judgment. 


* Ita de vocabulorum occasionibus plurimum 
quzestiones subornantur, sicut et de verborum 
in communionibus.—Tertull, de Resur. Carn. 
54, 

+ Kai ἡγεῖσθαι κεφαλήν. Can. Apost. 34, 


A TREATISE OF THE POPE’S SUPREMACY. 


The word successor may import any der- 
ivation of power: hence because St. Pe- 
ter is said to have founded the church of 
Rome, and io have ordained the first bish- 
op there, the pope is called his succes- 
sor. 

The word authority doth often import 
any kind of influence upon the opinions 
or actions of men (grounded upon emin- 
ence of place, worth, reputation, or any 
such advantage:) hence, because the 
pope of old sometimes was desired to 
interpose his authority, they will under- 
stand him to have had right to command 
or judge in such cases ;* although author- 
ity is sometimes opposed to command, as 
where Livy saith, that “* Evander did hold 
those places by authority, rather than by 
command,”’t and Tacitus of the German 
princes saith, ‘‘ They are heard rather 
according to their authority of persuading, 
than power of commanding.”t ‘ The 
word judge” (saith Canus) * is frequent- 
ly used to signify no more than, I do 
think or conceive ;”|| whereby he doth 
excuse divers popes from having decreed 
a notable error; (for Alexander III. says 
of them, “ That they judged, that after a 
matrimony contracted, not consummated, 
another may be valid, that being dissolv- 
ed.”) Yet if the pope is said to have 


judged so or so in any case, it is alleged 


for a certain argument of proper juris- 
diction. 

11. There is a strange enchantment in 
words; which being (although with-no 
great colour of reason) assumed, do work 
on the fancies of men, especially of the 
weaker sort. Of these power doth ever 
arrogate to itself such as are most opera- 
tive, by their force sustaining and extend- 
ing itself. 


* Quia duobus episcopis, quorum ea tem- 
pestate summa authoritas erat non illuserat 
—. Suip. Sev. ii. 63. Because he had not 
deluded the two bishops who had the greatest 
authority in those times. Non mediocris au- 
thoritatis episcopus Carthag.—Awg. Ep. 162. 
The bishop of Carthage was of no mean au- 

ty. 

+ Evander ea authoritatemagis quam 
imperio retinebat loca.— Liv. 1. 

y audiuntur authoritate suadendi potias 
quam jubendi potestate—Tac. de Mor. Ger. 
(p. 640.) 

| Verbum judico frequenter in ea significa- 
tione usurpatur, ut idem sit quod sentio seu 
eas loc, vi. cap. 8. (Comp. lib. vi. 


Vou. ΠῚ. 26 


201 


So divers prevalent factions did as- 
sume to themselves the name of catho- 
lic ; and the Roman church particularly 
hath appropriated that word to itself, 
even so as to commit a bull, implying 
Rome and the universe to be the same 
place ; and the perpetual canting of this 
term hath been one of its most effectual 
charms to weak people: “1 am a catho- 
lic,” that is, “δὴ universal; therefore all 
I hold is true:” this is their great argu- 
ment. 

The words successor of Peter, apos- 
tolic see, prima sedes, have been strongly 
urged for arguments of papal authority ; 
the which have, beyond their true force 
(for indeed they signify nothing), had a 
strange efficacy upon men of understand- 
ing and wisdom. 

12. The pope’s power was much am- 
plified by the importunity of persons con- 
demned or extruded from their places, 
whether upon just accounts, or wrongful- 
ly and by faction; for they finding-no 
other more hopeful place of refuge and 
redress, did often apply to him :* for 
what will not men do, whither will not 
they go in straits ἢ 

Thus did Marcion go to Rome, and 
sue for admission to communion there. 
So Fortunatus and Felicissimus in St. 
Cyprian, being condemned in Afric, did 
fly to Rome for shelter; of which ab- 
surdity St. Cyprian doth so complain. 
So likewise Martianus and Basilides, in 
St. Cyprian, being outed of their Sees 
for having lapsed from the Christian pro- 
fession, did fly to Stephen for succour, 
to be restored.» So Maximus (the Cyn- 
ic) went to Rome to get a confirmation 
of his election at Constantinople. So 
Marcellus, being rejected for heterodoxy, 
went thither to get attestation to his or- 
thodoxy (of which St. Basil complaineth.) 
So Apiarius, being condemned in Afric 
for his crimes, did appeal to Rome. 

And, on the other side, Athanasius be- 
ing with great partiality condemned by 
the synod of Tyre ;+ Paulus and other 


° ut ad domini mei tanti pontificis et 
piissimi patris, omnium ad se confugientium 
tutissimi defensoris ac protectoris, &c.—Ro- 
thaldi Appell. (in P. Nich. 1. Ep XVii. p. 
563.) —— my lord so great a pontiff, and most 
pious a father, the safe defender and protector 
of all those that flee unto him for succour, 

+ Calendion of Antioch, liber. cap. 18. 

Υ Cypr. Ep. 55, 68. 


202 


bishops being extruded from their Sees 
for orthodoxy; St. Chrysostom being 
condemned and expelled by Theophilus 
and his complices; Flavianus being de- 
posed by Dioscorus and the Ephesine 
synod ; Theodoret being condemned by 
the same—did cry out for help to 
Rome.’ Chelidonius, bishop of Resanon, 
being deposed by Hilarius of Arles (for 
crimes), did fly to Pope Leo. Ignatius, 
patriarch of Constntinople, being extrud- 
ed from his See by Photius, did complain 
to the pope. 

13. All princes are forward to heap 
honour on the bishop of their imperial 
city ; it seeming a disgrace to themselves 
that so near a relation be an inferior to 
any other; who is, as it were, their 
Spiritual pastor, who is usually by their 
special favour advanced. The city it- 
self, and the court, will be restless in as- 
sisting him to climb. : 

Thus did the bishop of Constantinople 
arise to that high pitch of honour, and to 
be second patriarch ; who at first was a 
mean suffragan to the bishop of Heraclea: 
this, by the synods of Constantinople and 
Chalcedon, is assigned for the reason of 
his advancement.* 

And how ready the emperors were to 
promote the dignity of that bishop, we 
see by many of their edicts to that pur- 
pose ; as particularly that of Leo. 

So, for the honour of their city, the 
emporors usually did favour the pope, 
assisting him in the furtherance of his de- 
signs, and extending his privileges by their 
edicts at home, and letters to the eastern 
emperors, recommending their affairs. 

So in the synod of Chalcedon we have 
the letters of Valentinian, together with 
those of Placidia and of Eudoxia, the em- 
presses, to Theodosius, in behalf of Pope 
Leo, for retractation of the Ephesine 
synod; wherein they do express them- 
selves engaged to maintain the honour 
of the Roman See: ‘‘ Seeing that” (saith 
Placidia, mother of Theodosius) * it be- 
cometh us in all things to preserve the 
honour and dignity of this chief city, 
which is the mistress of all others.”’* 


* 'Onbre πρέπει ἡμᾶς ταύτῃ τῇ μεγίστῃ πόλει, ἥτις 
δέσποινα πασῶν ὑπάρχει τῶν γεῶν, ἐν πᾶσι τὸ σέθας 
παραφυλάξαι.----γη. Chale, (p. 27.) 

* P. Leo Ep. 89; Marc. v. 32; P. Nich. I. 
Ep. xxxvili. (p. 564,) Rothaldus. 

* Cod. Lib. 1. tit. 2. cap. 16. 


4 


A TREATISE OF THE POPE’S SUPREMACY. 


So Pope Nicholas confesseth, that the — 
emperors had “ extolled the Roman See 
with divers privileges, had enriched it~ 
with gifis, had enlarged it with benefits’””* 
(or benefices), ἄτα. 

14. The popes had the advantage of 
being ready at hand to suggest what they 
pleased to the court, and thereby to pro- 
cure hisedicts (directed or dictated by 
themselves) in their favour, for extending 
their power, or repressing any opposi- 
tion made to their encroachments. 

Baronius observeth, that the bishops of 
Constantinople did use this advantage 
for their ends: for thus he reflecteth on 
the edict of the emperor Leo in favour 
of that see: “ These things Leo ;t but 
questionless conceived in the words of 
Acacius, swelling with pride.” 

And no less unquestionably did the 
popes conceive words for the emperor 
in countenance of their authority.” | 

Such was that edict of Valentinian in 
favour of Leo against Hilarius, bishop of 
Arles (in an unjust cause, as Binius con- 
fesseth), who contested his authority’ to 
undo what was done in a Gallican synod.° 
And we may thank Baronius himself for 
this observation: ‘* By this, reader, thou 
understandest that when the emperors or- 
dained laws concerning religion, they 
did it by transcribing and enacting the 
laws of the church, upon the admonition 
of the holy bishops requiring them to do 
their duty.”¢ It was a notable edict which 
Pope Hilarius allegeth: ‘ It was also de- 
creed by the laws of Christian princes, 
that whatsoever the bishop of the apos- 
tolic see should upon examination pro- 
nounce concerning churches and _ their 


*Qualiter (imperatores) eam diversis bene- 
ficiis extulerint, donis ditaverint, bheneficiis 
ampliaverint, qualiter illam, &c.—P. Nich. 1. 
Ep. viii. (p. 513.) 


— —Romanus tempore prisco 
Pauper erat presul, regali munere crevit, &e. 
Gunth. Lig. lib. 6. 


|} Heee Leo, sed Acacii fastu tumentis pro- 
culdubio verbis concepta, et stylo superbix ex- 
arata.— Baron. ann. 473, § 4. 

t Ex his intelligis, lector, cum de rebus sa- 
cris imperatores leges sanxivere, id ipsum 
admonitione ss. preesulum requirentium eorum 
officium ex scriptis legibus statuisse.— Baron. 
ann. 458, ᾧ 4. 

» Apud Mare. v. 22. 

© Bin. ad P. Hill. Ep. 11. (p. 576.) 


-_- 


A TREATISE OF THE POPE’S SUPREMACY. 


governors, &c. should with reverence be 
received, and strictly observed,”’* &c. 

Such edicts, by crafty suggestions, be- 
ing at opportune times from easy and 
unwary princes procured, did hold, not 
being easily reversed: and the power 
which the pope once had obtained by 
them, he would never part with ; forti- 
fying it by higher pretences of divine 
immutable right.¢ _ | 

The Emperor Gratian, having gotten 
the world under him, did order the 
churches to those who would communi- 
cate with Pope Damasus.* ‘This and the 
like countenances did bring credit and 
authority to the Roman See. 

15. It is therefore no wonder that popes, 
being seated in the metropolis of the 
western empire (the head of all the Ro- 
man state), should find interest sufficient 
to make themselves by degrees what 
they would be: for they not only sur- 
passing the provincial bishops in wealth 
and repute, but having power in court, 
who dared to pull a feather with them, 
or to withstand their encroachments ? 
What wise man would not rather bear 
much, than contest upon such disadvant- 
ages, and without probable grounds of 
success ? . 

16. Princes who favoured them with 
such concessions, and abetted their un- 
dertakings, did not foresee what such in- 
crease of power in time would arise to; 
or suspect the prejudice thence done to 
imperial authority. They little thought 
that in virtue thereof popes would 
check and mate princes, or would claim 
superiority over them: for the popes at 
that time did behave and express them- 
selves with modesty and respect to em- 
perors. 

17. Power once rooted doth find sea- 
sons and favourable junctures for its 
growth; the which it will be intent to 
embrace. 

The confusions of things, the eruptions 
of barbarians, the straits of emperors, 
the contentions of princes, &e. did all 
turn to account for him; and in confu- 
sion of things he did snatch what he 
could to himself. 


* Christianorum quoque principum lege de- 
cretum est, &c.—P. Hilarius, Ep. xi. (p. 576.) 

« P. Nich. I. Ep. 36. 

* Theod. vy. 2. 


203 


The declination and infirmity of the 
Roman empire gave him opportunity to 
strengthen his interests, either by closing 
with it, so as to gain somewhat by its con- 
cession ; or by opposing it, so as to head 
a faction against it. As he often had op- 
portunity to promote the designs of em- 
perors and princes, so those did return to 
him increase of authority ; so they trucked 
and bartered together. For when princes 
were in straits, or did need assistance 
(from his reputation at home) to the fur- 
therance of their designs, or support of 
their interest in Italy, they were content 
to honour him, and grant what he desir- 
ed; asin the case of Acacius, which had 
caused so long a breach, the emperor, to 
engage Pope Hormisdas, did consent to 
his will. And at the Florentine synod, 
the emperor did bow to the pope’s terms, 
in hopes to get his assistance against the 
Turks. 

When the eastern emperors, by his 
means chiefly, were driven out of Italy, 
he snatched a good part of it to himself, 
and set up for a temporal prince.* 

When princes did clash, he, by yield- 
ing countenance to one side, would be 
sure to make a good market for himself: 
for this pretended successor to the fisher- 
man was really skilled to angle in troub- 
led waters. 

They have been the incendiaries of 
Christendom, the kindlers and fomenters 
of war; and would often stir up wars ;* 
and inclining to the stronger part, would 
share with the conqueror; as when he 
stirred up Charles against the Lombards. 
They would, upon spiritual pretence, be 
interposing in all affairs.t 

He did oblige princes by abetting their 
cause when it was unjust or weak; his 
spiritual authority satisfying their con- 
science: whence he was sure to receive 
good acknowledgment and reccompense. 
As when he did allow Pepin’s usurpa- 
tion. (An. 752.) 


* Δρυὸς πεσούσης πᾶς ἀνὴρ fvdAlferat ——. 
When the oak is fallen, every one gets some 
wood, 

+ Non sine suspicione, quod {ΠΟΤῚ ΠῚ tempo- 
rum pontifices, qui bella extinguere, discordias 
tollere debuissent, suscitarent ea potius atque 
nutrirent.—Modruviensis Episc. in Cone, Lat, sub 
Leo. X. ses. vi. (p. 72.) 

f Anast. in Vit. Zach. P. Nich. I. Ep, 25, 30, 
ἄς. 


204 


He pretended to dispose of kingdoms, 
and to constitute princes ; reserving obei- 
sance to himself. Gregory VII. grant- 
ed to Robert Guislard Naples and Sicily 
(An. 1060), beneficiario jure. Innocent 
II. gave to Roger the title of king. (An. 
1139.) 

There is scarce any kingdom in Eu- 
rope which he hath not claimed the sov- 
ereignty of, by some pretence or other. 
Princes sometime, for quiet sake, have 
desired the pope’s consent and allowance 


of things appertaining of right to them- 


selves, whence the pope took advantage 
to claim an original right of disposing 
such things. 

The proceeding of the pope upon 
occasion of wars is remarkable: when 
he did enter league with a prince, to side 
with him ina war against another, he 
did covenant to prosecute the enemy 
with spiritual arms (that is, with excom- 
munications and interdicts), engaging his 
confederates to use temporal arms. So 
making ecclesiastical censures tools of 
interest. 

When princes were in difficulties (by 
the mutinous disposition of princes, the 
emulation of antagonists), he would, as 
served his interest, interpose ; hooking 
in some advantage to himself. 

In the tumults against our King John, 
he struck in, and would have drawn the 
kingdom to himself. 

He would watch opportunity to quar- 
rel with princes, upon pretence they did 
intrench on his spiritual power : as about 
the point of the investiture of bishops, 
and receiving homage from them. 


Gregory VII. did excommunicate Hen. III. (an. 1076.) 
Calixtus II. Hen. IV. (an. 1120.) 
Adrian [V. Fred. (an. 1160.) 

Clestinus III. - - - - - - - Hen. V. (an. 1195.) 
Innocent IIL. Otho (an. 1219.) 

Honorius ΠΠ, and Gregory a Saige 11, (an. 1220.) 
Innocent LIV. in the Lugd. Conc. (1245.) 


18. The ignorance of times did him 
great service: for then all the little 
learning which was, being in his clients 
and factors, they could instil what they 
pleased into the credulous people. Then 
his dictates would pass for infallible or- 
acles, and his decrees for inviolable 
laws: whence his veneration was ex- 
ceedingly increased. 

19. He was forward to support fac- 
tious churchmen against princes, upon 
pretence of spiritual interest and liber- 


A TREATISE OF THE POPE’S SUPREMACY. 


ty.* And usually by his importunity and ~ 
arts getting the better in such contests, 
he thereby did much strengthen his au- — 
thority. 

20. He making himself the head of 
all the clergy, and carrying himself as 


its protector and patron, did engage — 


thereby innumerable most able heads, 
tongues, and pens, who were devoted to 
maintain whatever he did, and had lit- 
tle else to do. 

21. So great a party he cherished 
with exorbitant liberties, suffering none 
to rule over them, or touch them, beside 
himself. 

22. He did found divers militias and 
bands of spiritual janizaries, to be com- 
batants for his interests; who, depend- 
ing immediately upon him, subsisting by 
his charters, enjoying exemptions by his 
authority from other jurisdictions, being 
sworn to a special obeisance of him, 
were entirely at his devotion, ready 
with all their might to advance his in- 
terests, and to maintain all the pretences 
of their patron and benefactor. 

These had great sway among the peo- 
ple, upon account of their religious guises 
and pretences to extraordinary heights 
of sanctimony, austerity, contempt of 
the world. And learning being mostly 
confined to them, they were the chief 
teachers and guides of Christendom; so 
that no wonder if he did challenge and 
could maintain any thing by their influ- 
ence. 

They did cry up his power, as_ supe- 
rior to all others. ‘They did attribute to 
him titles strangely high, Vice-god, 
Spouse of the church, &c., strange attri- 
butes of emnipotency, infallibility, &c. 

23. Whereas wealth is a great sinew 
of power, he did invent divers ways of 
drawing great store thereof to himself.+ 

By how many tricks did he proll 
money from all parts of Christendom ? 
as by 

Dispensations for marriage within de- 
grees prohibited, or at uncanonical 
times ;—for vows and oaths; for ob- 
servance of fasts and abstinences; for . 


* Anselme, anno 1109. Becket, anno 1154, 
Eadmer. Matt. Par. 

+ Pro pallio omnino aliquid dare prohibeo,.— 
Greg. 1. Ep. iv. 44. 


| 
| 


= 


A TREATISE OF THE POPE’S SUPREMACY. 


pluralities and incompatible benefices, 
non-residences, &c. 

Indulgences, and pardons, and freeing 
souls from the pains of purgatory. 

Reservations, and provisions of bene- 
fices,not bestowed gratis.* 

Consecrated presents ; Agnus Devs, 
roses, swords,t ὅσα. 

Confirmation of _ bishops ; 3 
palls.t 

Appeals to his court. 

Tributes of Peter-pence, annates, 
tithes,—introduced upon occasion of ho- 
ly wars, and continued.|| 

Playing fast and loose, tying knots, 
and undoing them for gain. 

Sending legates to drain places of 
money. 

Commutations of penance for money. 

Inviting to pilgrimage at Rome. 

Hooking in legacies. What a mass 
of treasure did all this come to! What 
a trade did he drive !§ 

24. He did indeed easily, by the help 
of his mercenary divines, transform most 
points of divinity in accommodation to 
his interests of power, reputation, and 
gain. 

25. Any pretence, how slender soev- 
er, will in time get some vaiidity ; being 
fortified by the consent of divers au- 
thors, and acurrent of suitable practice. 

Any story serving the designs of a 
party will get credit by being often told, 

especially by writers bearing a sem- 
blance of gravity; whereof divers will 
mever be wanting to abet a flourishing 
party. 

26. The histories of some ages were 
composed only by the pope’s clients, 
friars and monks, and such people ; 
which therefore are partial to him, ad- 
dicted to his interests, and under awe of 
him. 

Fora long time none dared open his 
mouth to question any of his pretences, 
or reprehend his practices, without being 
called heretic, and treated as such. 

27. Whereas the pope had two sorts 


sending 


* Vendit plumbum pro auro, 

+ Taxa camerarie. 

t In the times of Henry I., the Bishop of 
York did pay £10,000 sterling for his pal].— 
Matt. Par. (p. 274.) 

{ Peter-pence. ~_ Plat. p. 257. 

Quantas nobis divitias perperit hee fabula 

Christi? 


Ἠ 


205 


of opposites to subdue temporal princes 
and-bishops ; his business being to over- 
top. princes and to enslave all bishops, or 
to invade and usurp the rights of both ; 
he used the help of each to compass his 
designs on the other; by the authority of 
princes oppressing bishops, and by the 
assistance of bishops mating princes. 

28. When any body would not do as 
he would have them, he did incessantly 
clamour or whine that ‘St. Peter was 
injured.””* 

29. The forgery of the Decretal Epis- 
tles (wherein the ancient popes are 
made expressly to speak and act accord- 
ing to some of his highest preiences, 
devised long after their times, and which 
they never thought of, good men) did 
hugely conduce to his purpose ; author- 
izing his encroachments by the suffrage 
of ancient doctrine and practice: a great 
part of his canon law is extracted out 
of these, and grounded on them. 

The donation of Constantine, fictitious 
acts of councils, and the like counterfeit 
stuff, did help thereto; the which were 
soon embraced, as we see in Pope Gre- 
gory Il. 

As also legends, fables of miracles, 
and all such deceivableness of unright- 
eousness.t 

30. Popes were so cunning as to form 
grants, and impute that to privileges de- 
rived from them, which princes did en- 
joy by right or custom.t 

31. Synods of bishops called by him at 
opportune seasons, consisting of his vo- 
taries or slaves. None dared therein to 
whisper any thing to the prejudice of his 
authority. He carried whatever he 
pleased to propose, without check or 
contradiction. Who dared to question 
any thing done by such numbers of pas- 
tors, styling themselves the ‘* represen- 
tative of Christendom ῥ᾽ 

32. The having hampered all the 
clergy with strict oaths of universal obe- 
dience to him (beginning about the times 
of Pope Gregory VII.), did greatly as- 
sure his power. 


* Quando et apostolica preceptio ad injuri- 


am B. Petri in illis partibus non observatur, et 
a te spernitur et violatur.—P. Nich. 1. Ep. 37. 
t ᾿Απάτη τῆς ἀδικίας ---Ὁ Thess. ii, 10. 
t Twisd. p. 17. Non necessitatis, sed hono- 


ris causa peto. Extortis assentationibus —P. 
| Leo. Epist. (ad Syn. Chale.) 


206 


99. When intolerable oppressions and 
exactions did constrain princes to strug- 
gle with him, if he could not utterly pre- 
vail, things were brought to composition ; 
whereby he was to be sure for that time 
a gainer, and gained establishment in 
some points, leaving the rest to be got 
afterward in more favourable junctures. 


Witness the) Henry II. and P. Alex. ITI. anno. 1172- 
Concordates¢ Baw Ill. and P. Greg. XI. anno 1373. 
between Henry V. and P. Mart. V. anno 1418. 


34. When princes were fain to curb 
their exorbitances by Pragmatical Sanc- 
tions, they were restless till they had 
got those sanctions revoked. And when 
they found weak princes, or any prince 
in circumstances advantaging their de- 
sign, they did obtain their end. So Pope 
Leo X. got Lewis XI. to repeal the 
Pragmatical Sanctions of his ancestors. 

35. The power he did assume to ab- 
solve men from oaths and vows, to dis- 
pense with prohibited marriages, &c., did 
not only bring much grist to his mill, but 
did enable him highly to oblige divers 
persons (especially great ones) to him- 
self. For to him they owed the quiet of 
their conscience from scruples; to him 
they owed the satisfaction of their de- 
sires, and legitimation of their issue, and 
title to their possessions. 

36. So the device of indulgences did 
greatly raise the veneration of him: for 
who would. not adore kim, that could 
loose his bands, and free his soul from 
long and grievous pains ? 


SUPPOSITION VI. 


The next Supposition is this, “ That in fact 
the Roman bishops continually from St. Pe- 
ter’s time have enjoyed and exercised this 
sovereign power.” 


Tuis is a question of fact, which will 
best be decided by a particular consid- 
eration of the several branches of sover- 
eign power; that so we may examine 
the more distinctly whether in all ages 
the popes have enjoyed and exercised 
them, or not. 

And if we survey the particular 
branches of sovereignty, we shall find 
that the pope hath no just title to them, 
in reason, by valid law, or according to 
ancient practice ; whence each of them 
doth yield a good argument against his 
pretences. 


A TREATISE OF THE POPE’S SUPREMACY. 


I. If the pope were sovereign of the — 


church, he would have power to con- 


vocate its supreme councils and judica- 


tories ; and would constantly have ex- 
ercised it. 

This power, therefore, the pope doth 
claim; and indeed did pretend to it a 
long time since, before they could obtain 
to exercise it: ‘I]t is manifestly ap- 
parent,” saith Pope Leo X., with appro- 
bation of his Lateran synod, ‘ that the 
Roman bishop for the time being (as 
who hath authority over all councils) 
hath alone the full right and power of 
indicting, translating, and dissolving 
councils :”’* and long before him, “ To 
the apostolical authority,” saith Pope 
Adrian 1... ‘* by our Lord’s command, and 
by the merits of St. Peter, and by the 
decrees of the holy canons, and of the 
venerable Fathers, a right and special 
power of convocating synods hath many- 
wise been committed :”+ and yet before 
him, ‘ The authority” (saith Pope Pe- 
lagius II.) ‘* of convocating synods hath 
been delivered to the apostolical see by 
the singular privilege of St. Peter.”’i 

But it is manifest that the pope cannot 
pretend to this power by virtue of any 
old ecclesiastical canon, none such being 
extant or produced by him; nor can he 
allege any ancient custom; there having 
been no general synod before Constan- 
tine: and as to the practice from that 
time, it is very clear, that for some ages 
the popes did not assume or exercise 
such a power, and that it was not taken 
for their due. Nothing ean be more 
evident, and it were extreme impudence 
to deny, that the emperors, at their pleas- 
ure, and .by their authority, did congre- 


* Distinct. 17. Cum etiam solum Rom. 
pontificem pro tempore existentem, tanquam 
auctoritatem super omnia concilia habentem, 
conciliorum indicendorum, transferendorum ac 
dissolvendorum plenum jus et potestatem ha- 


bere —— manifeste constet.—Conc. Lat. sess. 
ΧΙ. (p. 152), ann. 
+ —— Cui jussione Domini, et meritis B. 


Petri apostoli, singularis congregandarum sy- 
nodorum authoritas, et sanctorum canonum 
ac verandorum Patrum decretis multipliciter 
privata tradita est potestas.—P. Hadrian I. apud 
Bin. tom. v. p. 565, (an. 785.) 

¢ Cum generalium synodorum convocandi 
auctoritas apostolice sedi B. Petri singulari 
privilegio sit tradita P. Pelag. Il. Ep. 
8, (Bin. tom. iv. p. 476), ann. 587. Qu. An 
heec epistola sit Pelagii Il.? Negat Launoius. 


ies 


A TREATISE OF THE POPE’S SUPREMACY. 


gate all the first general synods ; for so 
the oldest historians in most express 
terms do report, so those princes in their 
edicts did aver, so the synods themselves 
did declare. The most just and pious 
emperors, who did bear greatest love to 
the clergy, and had much respect for the 
pope, did call them without scruple; it 
was deemed their right to do it; none 
did remonstrate against their practice ; 
the Fathers in each synod did refer there- 
to, with allowance, and commonly with 
applause ; popes themselves did not con- 
test their right, yea commonly did peti- 
tion them to exercise it. | 

These things are so clear and so obvi- 
ous, that it is almost vain to prove them ; 
I shall therefore but touch them. 

In general, Socrates doth thus attest 
tothe ancient practice: “" We” (saith 
he) ““ do continually include the emperors 
in our history, because upon them, ever 
since they became Christians, ecclesiasti- 
cal affairs have depended, and the great- 
est synods have been and are made by 
their appointment :”* and Justinian, in 
his prefaiory type to the fifth general 


council, beginneth thus: “It hath been. 


ever the care of pious and orthodox em- 
perors, by the assembling of the most 
religious bishops, to cut off heresies, as 
they did spring up; and by the right 
faith, sincerely preached, to keep the 
holy church of God in peace :”+ and to 
do this was so proper to the emperors, 
that when Ruffin did affirm St. Hilary 
to have been excommunicated ina synod, 
St. Jerome, to confute him, did ask; 
“Tell me, what emperor did command 
this synod to be congregated ?”t imply- 
ing it to be illegal or impossible that a 
synod should be congregated without the 
imperial command. 

Particularly Eusebius saith of the 
first Christian emperor, that “ as-a com- 


*® Συνεχῶς καῖ τοὺς βασιλεῖς τῇ ἱστορίᾳ περιλαμ- 
δάνομεν, διότι ἀφ᾽ οὐ Χριστιανίζειν ἤρξαντο, τὰ τῆς 
ἐκκλησίας πράγματα ἤρτητο ἐξ αὐτῶν, καὶ αἱ μέγισται 
σύνοδοι τῇ αὐτῶν γνώμη γεγόνασί τε καὶ γίνονται .---- 
Socr. 5, Νά" aida ᾽ 

+ Semper studium fuit orthodoxis et piis im- 
Peratoribus, protempore exortas hereses per 
congregationem religiosissimorum episcoporum 
amputare, et recta fide sincere pradicata in 
pace sanctam, Dei ecclesiam cusiodire Jus- 
tin. in Syn. δ, Collat. i. (p. 209), Grace p. 368, 
Magis emphatice. 

t Doce —— quis imperator hanc synodum 
jusserit congregari ?— Hier. 


7 


207 


mon bishop appointed by God he did 
summon synods of God’s ministers ;” so 
did he “*command a great number of 
bishops to meet at Arles” (for decision 
of the Donatists’ cause ;) so did he also 
‘“*command” the bishops from all quarters 
to meet at Tyre, for examination of the 
affairs concerning Athanasius; and that 
he did convocate the great svnod of Nice 
(the first and most renowned of all gen- 
eral synods) all the historians do agree, 
he did himself affirm, the Fathers there- 
of in their synodical remonstrances did 
avow; as we shall hereafter, in remark- 
ing on the passages of that synod, shew.* 

The same course did his son Constan- 
tius follow, without impediment; for al- 
though he was a favourer of the Arian 
party, yet did the Catholic bishops readi- 
ly at his call assemble in the great synods 
of Sardica,7 of Ariminum,t of Seleucia,|| 
of Sirmium,§ of Milan,§{ ἄς. Which 
he, out of a great zeal to compose dis- 
sensions among the bishops, did conyo- 
cate. 

After him the emperor. Valentinian, 
understanding of dissensions about divine 
matters, to compose them, did indicta 
synod in Illyricum.** 

A while after, for settlement of the 
Christain state (which had been greatly 
disturbed by the persecution of Julian 
and of Valens, and by divers factions), 
Theodosius I. did * command,” saith 
Theodoret, “ the bishops of his empire 


* Od τις κοινὸς ἐπίσκοπος ἐκ Θεοῦ καθιστάμενος 
συνόδους τῶν τοῦ Θεοῦ λειτουργῶν συνεκρότει.--- “ἃ - 
seb. de Vit. Const. 1. 44. Tete ἐκ διαφόρων 
καὶ ἀμυθήτων τόπων ἐπισκόπους εἰς τὴν ᾿Αρελατησίων 
πόλιν συνελθεῖν ἐκελεύσαμεν.---ἘΞθ5ο Ὁ. Hist. x. 5, 
Ep.ad Chrestum. Ad Arelatensium civita‘em 
pilssimi imperatoris voluntate adducti, say the 
Fathers in their Epistle to P. Sylvester him- 
self—Vide Euseb. de Vit. Const. lib. iv. cap. 
41, 42, 43, et Socr. 1. 28. 

ἡ IIpocéragev εἰς Lapdixiy συνδραμεῖν ἐπισκόπους. 
—Theod. ii. 4; Soz. iit. 11 - Soer. i. 16, 20; 
Athan. tom. i. p. 761; Hil. in Fragm. p. Ju- 
bet ex toto orbe apud Sardicam episcopos con- 
gregari.— Sulp. ii. 52. 

t "Ex re τῆς τοῦ Θεοῦ κελεύσεως, καὶ τῆς σῆς εὖ- 
σεδείας προστάγματος, &c.—Syn. Arm. Ep. ad 
Const. Socr. n. 37. 

|| Soer. ii. 39. ἣν----γενέσθαι τὸ βασιλέως ἐκέλευ- 
σε πρόσταγμα.--- ΑἸ. 351. 

ᾧ Ὁ βασιλεὺς σύνοδον ἐπισκόπων ἐν τῷ Σιερμίῳ 
γεσθαι ixévédevoe.—Socr. ii. 29; Soz. iv. 6, 

Ἵ Πρόσταγμα δὲ ἣν τοῦ βασιλέως ἐν Μεδιολάνῳ 
πόλει ποιεῖσθαι τὴν covodov.—Socr.1. 36; Soz.i.9, 

** "Ey μὲν τῷ ᾿Ιλλυρικῷ σύνοδον γενέσθαι προσῖ- 
rate.—Theod. iv. 7. 


_— ΉΨΨΥ 


208 A TREATISE OF THE POPE’S SUPREMACY. 


to be assembled together at Constantino- 
ple;”* the which meeting accordingly 
did make the second general synod: in 
the congregation of which the pope had 
so little to do, that Baronius saith it was 
celebrated against his will. 

Afterwards, when Nestorius, bishop 
of Constantinople, affecting to seem 
wiser than others in explaining the mys- 
tery of Christ’s incarnation, had raised a 
jangle to the disturbance of the church ; 
for removing it, the Emperor Theodosius 
II. did ** by his edict command the bish- 
ops to meet at Ephesus; who there 
did celebrate the third general council : 
in the beginning of each action it is af- 
firmed, that the synod was “ convocated 
by the imperial decree ;”t the synod 
itself doth often profess it; the pope’s 
own legate doth acknowledge it; and so 
doth Cyril the president thereof. || 

The same emperor, upon occasion of 
Eutyches being condemned at Constanti- 
nople, and the stirs thence arising, did 
indict the second general synod of Ephe- 
sus) which proved abortive by the mis- 
carriages of Dioscorus, bishop of Alex- 
andria), as appeareth by his imperial 
letters to Dioscorus, and the other bish- 
ops, summoning them to that synod: 
** We have decreed, that the most holy 
bishops meeting together,”§ &c. “ Af- 


* Σύνοδον δμοδόξων αὐτῷ avvexddece.—Soz. Vii. 


7; Socr.v.8. Μόνης τῆς οἰκείας βασιλείας τοὺς 
ἐπισκόπους εἰς τὴν  ωνσταντινούπολιν συναθροισθῆναι 
προσέταξεν. Theod. ν. 7. Repugnante Damaso 
celebrata, 4&c.— Baron. ann. 553, § 224. 

ἡ ΤΙρόσταγμα τοῦ βασιλέως εἰς τὴν σύνοδον συνιέ- 
vat éxéXcvoev.—Socr. vil. 34, Evagr. i. 3. 

t Ἔκ θεσπίσματος τῶν βασιλέων συγκροτηθεῖσα. 

|| Ἢ ἁγέα σύνοδος, ἣ χάριτι Θεοῦ κατὰ τὸ θέσπι- 
σμα τῶν εὐσεδεστάτων καὶ φιλοχρίστων ἡμῶν βασιλέ- 
wy ovykpornfeica.— Syn. Eph. Act. 1. p. 291. 
The holy synod assembled by the grace of God, 
according to the decree of our most religious 
emperors, ic. ἡ χάριτι Θεεῦ καὶ πνεύματι τοῦ 
ὑμετέρου κράτους συναχθεῖσα. Ὁ. 297. Ta προστετ- 
αγμένα τῇ ἁγίᾳ συνόδῳ παρὰ τοῦ ὑμετέρου κράτους, 
&c.—Act. v. p. 347. ‘Tots ἀθροισθεῖσι κατὰ πρόσ- 
ταγμα τῶν βασιλέων. Ῥ. 404. “Ηντινα σύνοδον οἱ 
"Χριστιανικώτατοι καὶ φιλανθρωπότατοι βασιλεῖς ὥρι- 
σαν. Which synod our most Christian and 
gracious emperors appointed, saith Philip, the 
pope’s legate.—Act, i. p. 330. Ty ἁγίᾳ συνό- 
dw τῇ κατὰ Θενῦ χάριν καὶ θέσπισμα τῶν θεοφιλεστά- 
των καὶ φιλοχρίστων βασιλέων συναχθείσῃ 
To the holy synod assembled by the grace of 
God, and the command of our emperors, &c. 
So do Cyril and Memnon inscribe their Epis- 
tle. — Act. iv. p. 337. 

§ 'E@econicapev κατά ταῦτο συνελθόντων bcvord- 
των, &e. 


ter the same manner the other most re- 
verend bishops were written to, to come 
to the synod.”* And, as Pope Leo doth — 
confess, calling it “ the council of bish- 
ops, which you” (Theodosius) ‘ com- 
manded to be held at Ephesus.”+ 

The next general synod of Chalcedon 
(An. 451) was convocated by the author- 
ity of the Emperor Marcian; as is ex- 
pressed in the beginning of each ac- 
tion,t as the emperor declareth, ἃ8 the 
synod itself, in the front of its Defini- 
tion,|| doth avow: “The holy, great, 
and cecumenical synod, gathered togeth- 
er by the grace of God and the com- 
mand of our most dread emperors, &c. 
has determined as follows.” 

The fifth general synod (An. 533) 
was also congregated by the authority of 
Justinian I. ;s and the emperors letter 
authorizing it, beginneth (as we saw be- 
fore) with an assertion (backed witha 
particular enumeration), that all former 
great synods were called by the same 
power: the Fathers themselves do say, 
that they had ““ come together according 
to the will of God, and the command of 
the most pious emperor.” 

So littie had the pope to do in it, that, 
as Baronius himself telleth us, it was 
congregated “against his will, or with 
his resistance.’ 

The sixth general synod at Constanti- 
nople was also indicted by the Emperor 
Constantine Pogonatus ; as doth appear 
by his letters, as is intimated at the en- 
trance of each action, as the synod doth 
acknowledge, as Pope Leo II. (in whose 
time it was concluded) doth affirm. The 
synod, in its Definition, as also in its 
Epistle to Pope Agatho, doth inscribe it- 


* TG αὐτῷ τύπῳ ἐγράφη καὶ rots ἄλλοις εὐλαδεσ- 
τάτουϊς ἐπισκόποις ὥστε παραγενέσθαι εἰς τὴν σύνοδον. 
—Syn. Chale. pars. i. p. 53: 

+ Episcopale consilium, quod haberi apud 
Ephesum precepistis.—P. Leo I. Ep. 25. (et 
24,) ad Theod. 

£ Kara θεῖον θέσπισνα συναθροισθεῖσα. Tiv 
ἁγίαν ὑμῶν ἠθροίσαμεν cbvodov.—( Act. vi. p. 345.) 

|| ᾿Ἢ ἁγία καὶ μεγάλη καὶ οἰἱκουμενικὴ σύνοδος, ἡ 
κατὰ Θεσῦ χάριν, καὶ θέσπισμα τῶν εὐλαδεστάτων καὶ 
φιλοχρίστων ἡμῶν βασιλέων συναχεῖσα ὥρισε 
τὰ broreraypéva.—Act. vi. 346. 

ᾧ Pro Dei voluntate, et jussione piisimi im- 
peratoris ad hance urbem convenimus.—Col- 
lat. 8. 

4 Ut que resistente Romano pontifice fuerit 
congregata. — Baron. ann. 553, ᾧ 219. 

® Act. p. 368; Gr. p. 309, Lat. 


A TREATISE OF THE POPE’S SUPREMACY. 


self, “The holy and ccumenical sy- 
nod, congregated by the grace of God, 
and the altogether religious sanction of 
the most pious and most faithful great 
Emperor Constantine :”* and in their 
Definition they say, “* By this doctrine of 
peace dictated by God, our most gracious 
emperor, through the divine wisdom 
being guided, as a defender of the true 
faith, and an enemy to_the false, having 
gathered us together in this holy and 
cecumenica! synod, has united the whole 
frame of the church,’t &c. In its ac- 
clamatory oration to the emperor, it saith, 
Ταῖς θειοτάταις ὑμῶν προστάξεσιν εἴκοντος 
ὅτε τῆς πρεσθυτάτης καὶ ἀποστολικῆς ἀκ- 
ρομόλεως ἀρχιερατικώτατος πρόεδρος καὶ 
ἡμεῖς ἐγάχιστοι, &e. Act. xviii. p. 271. 
* We all acquiescing in your most sacred 
commands ; both the most holy president 
of” (Rome) “ the most ancient and apos- 
tolical city, and we the least,” &c.t 

These are all the great synods which 
posterity with clear consent did admit as 
general: for the next two have been dis- 
claimed by great churches (the seventh 
by most of the western churches, the 
eighth by the eastern), so that even di- 
vers popes after them did not reckon 
them for general councils; and all the 
rest have been only assemblies of western 
bishops, celebrated after the breach be- 
tween the oriental and _ occidental 
churches. 

Yet even that second synod of Nice, 
which is called the seventh synod, doth 
avow itself to have “convened by the 
emperor’s cominand ;”|| and in the front 


*'H ἁγία καὶ μεγάλη καὶ οἰκουμενικὴ σύνοδος, ἡ 
κατὰ Θεοῦ χάριν καὶ πανευσεθὲς θέσπισμα τοῦ εὐσε- 
δεστάτου καὶ πιστοτάτου μεγάλου βασιλέως ζωνσταν- 
τίνου συναχθεισα.---Αοἴ, ΧΥΪ. p. 255, 285, (in 
Epist. ad P. Agath.) 

ἡ Ταύτῃ τῇ θεολέκτῳ τῆς εἰρήνης διδασκαὰ a θεοσ- 
Spws ὃ πραότατος ἡμῶν βασιλεὺς bdnyobpevos, & τῆς 
μὲν ὀρθοδοξίας ὑπέρμαχος, τῆς δὲ κακοδοξίας ἀντίμα- 
Kos, τὴν καθ' ἡμᾶς ἁγίαν ταύτην καὶ οἰκουμενικὴν 
ἀθροίσας ὁμήγυριν, τὸ τῆς ἐκκλησιας ἅπαν ἥνωσε συγ- 
κριμα.----Αοι. Xvill. p. 296, in Definitione Syno- 

ica. 

$ Kai γὰρ ἐπέγνωμεν ὅτι ἡ ἁγία καὶ μεγάλη καὶ 
οἱ ουμενι. ἔκτη σύνοδος, ἥτις κατὰ Θεοῦ χάριν, τῷ 
βασιλικῷ προστάγματι ἔναγχος ἐν τῇ βασιλίδι συνε- 
δροίσθη a ai, Leo 11. in Ep. ad Con. Imp. 

. 205. 
|| Πᾶσα ἡ ἁγία σύνοδος ἡ κατ᾽ εὐδοκίαν Θεοῦ, 
προστάξει τε τῆς φιλοχρίστου ὑμῶν βασιλείας συνελ- 
θοῦσα..---Αὐαἱ. vii. p. 831: 1.519; i. 551 Σ i 

ὃ P. Joh. VIII. Ep. 247; P. Nic. I. Ep. 7, 8, 
10; P. Hadr. 11. Ep. 26. 


Vor. Il. 27 


of each action, as also of their synodi- 
cal Definition, the same style is retained. 

Hitherto it is evident, that all general 
synods were convocated by the imperial 
authority ; and about this matter divers 
things are observable. 

It is observable in how peremptory a 
manner the emperors did require the 
bishops to convene at the time and place 
appointed by them. Constantine, in his 
letter indicting the synod of Tyre, hath 
these words: “If any one presuming 
to violate our command and sense,’ ὅσ. 

Theodosius II. summoneth the bishops 
to the Ephesine synod in these terms: 
“ We, taking a great deal of care about 
these things, will not suffer any one, if 
he be absent, to go unpunished ; nor 
shall he find excuse either with God or 
us, who presently without delay does 
not by the time set appear in the place 
appointed.”’* 

In like terms did he call them to the 
second Ephesine synod: “If any one 
shall choose to neglect meeting in a synod 
so necessary and grateful to God, and by 
the set time do not with all diligence ap- 
pear in the place appointed, he shall find 
no excuse,’’t &c. 

Marcian thus indicteth the synod of 
Nice (after by him translated to Chalce- 
don:) “ It properly seemeth good to our 
clemency, that an holy synod meet in 
the city of Nice, in the province of Bi- 
thynia "*¢ 

Again we may observe, that in the 
imperial edicts, or epistles, whereby 
councils effectually were convened, there 
is nothing signified concerning the pope’s 
having any authority to call them; it is 


586 ; iv.609; v. 696; vi. 722; vii.812; Defin. 
Synod, Act. vii. p. 817. 

* Kai ἡμεῖς δὲ τούτων πολλὴν ποιούμενοι φρουτίδα 
ἀπολιμπάνεσθαι οὐδένα φορητῶς ἀνεξόμεθα' οὐδεμίαν re 
ἕξει πρὸς Θεὸν, οὐδὲ πρὸς ἡμᾶς ἀπολογίαν, ὃ μὴ rapa- 
χρῆμα κατὰ τὸν προειρημένον καιρὸν, εἰς τὸν ἀφυρισ- 
θέντα τόπον σπουδαίως παραγενόμενος .---ΤἸοοιὶ Jun. 
Ep. ad Cyril. Cone. Eph. pars. i. p. 2, 6. 

+ Ei δέ τις τὴν οὕτως ἀναγκαίαν καὶ τῷ Ocd φίλην 
παριδεῖν ἕλοιτο σύνοδον, καὶ μὴ πάση δυνάμει κατὰ τὸν 
προειρημένον καιρὸν τὸν ἀφορισθέντα καταλάδοι τόπον, 
οὐδεμίαν ἕξει πρὸς τὸ κρεῖττον, ἢ πρὸς τὴν ἡμετέραν 
εὐσέδειαν drodoylay.—Theod. in Ep. ad Diose. in 
Cone. Chale. Act. i. p. 53. 

t Τοῦτο ἰδικῶς τῇ ἡμετέρᾳ ἤρεσεν ἡμερότητι, ἵνα 
ἁγία σύνοδος ἐν τῇ Νικαιέων πόλει τῆς βιθυνῶν ἐπαρ- 
xias evyxpornd).—In Epist. ad Epise. Syn. 

hale. pars. i. p. 34. 

‘ Euseb. de Vit. Const. iv. 42; (vide in v. 

p. 30.) 


210 


not as by licence from the pope’s holi- 
ness, but i their own name and authori- 
ty they act: which were very strange, if 
the popes had any plea then commonly 
approved for such a power. 

As commonly emperors did call synods 
by the suggestion of other bishops,* so 
again there be divers instances of popes 
applying themselves to the emperors 
with petitions to indict synods ; wherein 
sometimes they prevailed, sometimes 
they were disappointed: so Pope Libe- 
rius did request of Constantius to indict 
a synod for deciding the cause of Atha- 
nasius. ‘ Ecclesiastical judgment” (said 
he, as Theodoret reports) “ should be 
made with great equity : wherefore, if it 
please your piety, command a_judica- 
tory to be constituted ;”* and in his epis- 
tle to Hosius, produced by Baronius, he 
saith: ‘¢ Many bishops out of Italy met 
together, who together with me had be- 
seeched the most religious emperor that 
he would command, as_ he had thought 
fit, the council of Aquileia to meet.”’t 

So Pope Damasus, having a desire that 
a general synod should be celebrated in 
Italy for repressing heresies and factions 
then in the church, did obtain the impe- 
rial letters for that purpose directed to 
the eastern bishops, as they in their epis- 
tle to the western bishops do intimate: 
** But because expressing a brotherly af- 
fection toward us, ye have called us, as 
your own members, by the most pious 
emperor’s letters, to that synod which by 
the will of God ye are gathering at 
Rome.”’|| 

Itis a wonder that Bellarmine should 
have the confidence to allege this passage 
for himself.' 

So again Pope Innocent I., being desir- 
ous to restore St. Chrysostom, ** did” (as 


Φ Kip os εἰκότως ἐδέησε νεύμασι τοῦ νέου 
Θεοδοσίου τὰ σκῆπτρα τῆς ἑώας διέποντος τὴν ἐν ἜἘφέ- 
σῳ πρώτην σύνοδον ἁλισθῆναι.----Ἰ νὰ σον. 1. 3. 

Ἷ Διόπερ εἴ σου δοκεῖ τῇ εὐσεβείᾳ κριτήριον συστα- 
θῆναι κέλευσον .---- heod. ι1. 10. 

¢ Multi οχ Italia episcopi convenerunt, qui 
mecum religiosissimum imperatorem fuerant 
deprecati, ut juberet sicut ipsi placuerat, dudum 
concilium Aquileiense congregari.— Baron. ann. 
353, ὁ 19. 

|| 'Exmecdiv μέντοι τὴν ἀδελφικὴν περὶ ἡμᾶς ἀγάπην 
ἐπιδεικνύμενοι, σύνοδον ἐπὶ τῆς ‘Pipes Θεοῦ, βουλήσει 
συγκροτοῦντες, καὶ ἡμᾶς ὡς οἰκεῖα μέλη προσεκαλέσασ- 
θε, διὰ τῶν τοῦ θεοφιλεστάτου βασιλέως γραμμάτων. 
—Theod. ν. 9, 

) Bell. de Pont. R. ii. 19. 


A TREATISE OF THE POPE’S SUPREMACY. 


Sozomen telleth us*) “ send five bishops _ 
and two priests of the Roman church to 
Honorius, and to Arcadius the emperor, 
requesting a synod, with the time and 
the place thereof:” in which attempt he 
suffered a repulse; for the courtiers of 
Arcadius did repel those agents, ‘ as 
troubling another government which was 
beyond their bounds,’t or wherein the 
pope had nothing to do that they knew 
of. 

So also Pope Leol.t (whom no pope 
could well exceed in zeal to maintain the 
privileges and adyance the eminence of 
his See) did in these terms request 
Theodosius to indict a synod: ‘* Whence 
if your piety shall vouchsafe consent to 
our suggestion and supplication, that you 
would command an episcopal council to 
be held in Italy; soon, God aiding, may 
all scandals be .cut οἵ, Upon this 
occasion the emperor did appoint a coun- 
cil (not in Italy, according to the pope’s 
desire, but) at Ephesus; the which not 
succeeding well, Pope Leo again did 
address to Theodosius in these words: 
‘All the churches of our parts, all 


bishops with groans and tears, do suppli- 


cate your grace, that you would com- 
mand a general synod to be. celebrated 
within Italy.°§ To which request (al- 
though backed with the desire of the 
western emperor) ‘Theodosius would by 
no means consent: for, as Leontius re- 
porteth, ‘‘ when Valentinian, being im- 
portuned by Pope Leo, did write to 
Theodosius II. that he would procure 
another synod to be held for examining 
whether Dioscorus had judged rightly or 


* Tliroudev ἐπισκόπους πέντε καὶ πρεσβυτέρους δύο 
τῆς Ῥωμαίων ἐκκλησίας πρὸς 'Ονώριον, kat’ Apradcov 
τὸν βασιλέα, σύνοδον αἰτήσοντας, καὶ καιρὸν ταύτης 
καὶ rénov.—Soz. vill. 28. 

+ ‘Qs ὑπερορίαν ἀρχὴν ἐνοχλήσαντας.---ἸὈϊά. 

+ Humiliter ac sapienter exposcite, ut peti- 
tioni nostra, qua plenariam indici synodum 
postulamus, clementissimus imperator dignetur 
annuere (sailh Pope Leo, to the clergy and 
people of Constantinople, Ep. 23.) 

|| Unde si pietas vestra suggestioni ae sup- 
plicationi nostre dignetur annuere, ut intra 
Italiam haberi jubeatis episcopale concilium, 
cito auxiliante Deo poterunt omnia scandala 
resecari.—P. Leo I. Ep. 9. 

ᾧ Omnes partium ecclesiz nostrarum, omnes 
mansuetudini vestra cum gemitibus et laery- 
mis supplicant sacerdotes, ut generalem syno- 
dum jubeatis intra Italiam celebrari.—P. Leo 
I, Ep. 42. 


A TREATISE OF THE POPE’S SUPREMACY. 


no, Theodosius did write back to him, 
saying, I shall make no other synod.””* 

The same pope did again of the same 
emperor petition for a synod to examine 
the cause of Anatolius, bishop of Con- 
stantinople: ‘*Let your clemency” 
(saith he) ‘ be pleased to grant an uni- 
versal council to be held in Italy ; as 
with me the synod, which for this cause 
did meet at Rome, doth request.” Thus 
did that pope continually harp upon one 
string, to get a general synod to be cele- 
brated at his own doors ; but never could 
obtain his purpose, the emperor being 
stiff in refusing it. 

The same pope, with better success (as 
to the thing, though not as to the place), 
did request of the Emperor Marcian 
a synod ;7 for he (concurring in opinion 
that it was needful) “ did,” saith Libera- 
tus, “‘ at the petition of the pope and the 
Roman princes, command ἃ general 
council to be congregated at Nice.” 

Now if the pope had himself a known 
right to convocate synods, what needed 
all this supplication, or this application to 
the emperors? Would not the pope 
have endeavoured to exercise his author- 
ity? would he not have clamoured or 
whined at any interruption thereof? 
Would so spiritful and sturdy a pope as 
Leo|| have begged that to be done by 
another, which he had authority to do of 
himself, when he did apprehend so great 
necessity for it, and was so much provok- 
ed thereto? Would he not at least have 
remonstrated against the injury therein 
done to him by ‘Theodosius ? 

All that this daring pope could adven- 


* Οὐαλεντινιανὸς ὀχλούμενος ὑπὸ Λέοντος τοῦ 
πάπα γράφει Θεοδοσίῳ τῷ μικρῷ, ἵνα ἐπιτρέψη σῦνο- 
ὁον γενέσθαι, εἰς τὸ γνώναι εἰ καλῶς ἔκρινεν 6 Διόοσ- 
κόρος ἢ οὐ" ὃ δὲ Θεοδόσιος ἀντέγραφεν αὐτῷ λέγων, 
ὅτι οὐ ποιῶ ἄλλην σύνυδον.---ἰ ,Ἔοηϊ. de Sect. Act. 4. 

+ Sanctum clementie vestra studium, quo 
ad reparationem pacis ecclesiastice synodum 
habere voluistis, adeo libenter accepi, ut quam- 
vis eam fieri intra Italiam poposcissem, &c.— 
Leo, Ep. 50. Poposceram quidem a gloriosissi- 
ma clementia vestra, ut synodum, quam pro 
reparanda orientalis ecclesia pace a nobis eti- 
am petitam necessariam judicastis, aliquantis- 
per differi ad tempus opportunius juberetis 
P. Leo, Ep. 43, 44, 50. j 

1 Sed eo defuncto, cum martianus imperii 
culmen fuisset adeptus, pro illa pape et princi- 
pum Romanorum petitione universale concili- 
um in Nicena congregari jussit.—Lib. Brev. 
cap. 13. 

Fortissimus Leo.— Leder. cap. 12. 


ὶ 


211 


ture at was to wind in a pretence, that 
the synod of Chalcedon was congregated 
by his consent; for, “It hath been the 
pleasure” (of whom? I pray) ‘*thata 
general council should be congregated, 
both by the command of the Christian 
princes and with the consent of the apos- 
tolical see,”* saith he very cunningly ; 
yet not so cunningly, but that any other 
bishop might have said the same for his 
See. 

This power, indeed, upon many just ac- 
counts, peculiarly doth belong to princes ; 
it suiteth to the dignity of their state, it 
appertaineth to their duty, they are most 
able to discharge it. ‘They are the guar- 
dians of public tranquillity, which con- 
stantly is endangered, which commonly 
is violated, by dissensions in religious 
matters (whence we must pray for them, 
that by their care we may lead a quiet and 
peaceable life in all godliness and hones- 
ty ;*) they alone can authorize their sub- 
jects to take such journeys, or meet in 
such assemblies; they alone can well 
cause the expenses needful for holding 
synods to be exacted and defrayed ; they 
alone can protect them, can maintain or- 
der and peace in them, can procure ob- 
servance to their determinations; they 
alone have a sword to constrain resty and 
refractory persons (and in no cases are 
men so apt to be such as in debates about 
these matters), to convene, to confer 
peaceably, to agree, to observe what is 
settled; they, as nursing fathers of the 
church, as ministers of God’s kingdom, 
as encouragers of ali good works,' as 
the stewards οὐ God, intrusted with the 
great talents of power, dignity, wealth, 
enabling them to serve God, are obliged 
to cause bishops in such cases to perform 
their duty ; according to the example of 
good princes in holy scripture, who are 
commended for proceedings of this na- 
ture: for so king Josias did convocate a 
general synod of the church in his time: 
Then (saith the text) the king sent, and 
gathered together all the elders of Judah 
and Jerusalem. In this synod he presid- 
ed, standing in his place, and making a 


in causa fidei, propter quam generale 
concilium et ex precepto Christianorum prin- 
cipum, et ex consensu apostolice sedis placuit 
congregari.— Ep. 61. 

Κ 1 Tim. ii. 2. 

' 158. xlix. 23; Wisd. vi. 4; Rom. xiii, 3, 


212 


covenant before the Lord ; its resolutions 
he confirmed, causing all that were pres- 
ent in Jerusalem and Benjamin to stand 
to that covenant: and he took care of 
their execution, making all present in 
Israel effectually to serve the Lord their 
God.™ 

So also did king Hezekiah gather the 
priests and Levites together, did warn, 
did command them to do their duty, and 
reform things in the church: My sons, 
said he, be not now negligent; for the 
Lord hath chosen you to stand before him, 
to serve him, and that ye should minister 
unto him, and burn incense.* 

Beside them none other can have rea- 
sonable pretence to such a power, or 
can well be deemed able to manage it: 
so great an authority cannot be exercis- 
ed upon the subject of any prince, with- 
out eclipsing his majesty, infringing his 
natural rights, and endangering his state. 
He that at his pleasure can summon all 
Christian pastors, and make them trot 
about, and hold them when he will, is in 
effect emperor, or in a fair way to make 
himself so. It is not fit therefore that 
any other person should have all the gov- 
ernors of the church at his beck, so as to 
draw them from remote places whither 
he pleaseth; to put them on long and 
chargeable journeys; to detain them from 
their charge.; to set them on what delib- 
erations and debates he thinketh good. 
It is not reasonable that any one, without 
the leave of princes, should authorize so 
great conventions of men, having such 
interest and sway ; it is not safe that any 
one should have such dependencies on 
him, by which he may be tempted to 
clash with princes, and withdraw his sub- 
jects from their due obedience. Neither 
can any success be well expected from 
the use of such authority by any, who 
hath not power by which he can force 
bishops to convene, to resolve, to obey ; 
whence we see that Constantine, who was 
a prince so gentle and friendly to the 
clergy, was put to threaten those bishops 
who would absent themselves from the 
synod indicted by himat Tyre ; and The- 
odosius (also “a very mild and religious 
prince’’) did the like in his summoning 


™ 2Chron. xxxiv. 29, &c. 
5 2Chron,. xxix. 4, 15, 20, 21, &c., ver. 11. 


A TREATISE OF THE POPE’S SUPREMACY. 


the two Ephesine synods.* We likewise — 
may observe, that when the ‘ pope and 
western bishops,”’ in a synodical Epistle, 
‘did invite those of the east to a great 
synod indicted at Rome, these did refuse 
the journey, alleging that it would be to 
no good purpose : ἢ so also when the 
western bishops did call those of the east, 
for resolving the difference between Fla- 
vianus and Paulinus, both pretending to 
be bishops of Antioch, what effect had 
their summons? And.so will they al- 
ways or often be ready to say, who are 
called at the pleasure of those who want 
force to constrain them: so that such au- 
thority in unarmed hands (and God keep 
arms out of the pope’s hand!) will be 
only a source of discords. 

Either the pope is a subject, as he was 
in the first times, and ‘then it were too 
great a presumption for him to claim 
such a power over his fellow-subjects in 
prejudice to his sovereign (nor indeed did 
he presume so far, until he had in a man- 
ner shaken off subjection to the empe- 
ror ;) or he is not a subject, and then it is 
not reasonable that he should have such 
power in the territories of another prince. 

~The whole business of general synods 
was an expedient for peace, contrived by 
emperors, and so to be regulated by their 
order. Hence even in times and places 
where the pope was most reverenced, 
yet princes were jealous of suffering the 
pope to exercise such a power over the 
bishops their subjects ;¢ and to obviate it, 
did command all bishops not to stir out of 
their territories without licence ; particu- 
larly our own nation, in the council at 
Clarendon, where it was decreed,|| “ That 
they should not go out of the kingdom 
without the king’s leave.” 

To some things above said, a passage 


* TH πραότητι καὶ πάντας τοὺς ἀληθῶς ἱερωμένους 
ἐνίκα. ὃ βασιλεὺς Θευδόσιος πραὺς σφύδρα παρὰ 
πάντας τοὺς ἀνθρώπους τοὺς ὄντας ἐπὶ τῆς yiis.—Socr. 
vil. 42, 

Fi Thy ἀποδημίαν παρητήσαντο ὡς οὐδὲν ἔχουσαν 
xéodos.—Theod, v. 8. “Eypawev αὐτοί τε, καί 
Toartavds ὃ βασιλεὺς, συγκαλοῦντες εἰς τὴν δύσιν 
τοὺς ἀπὸ τῆς ἀνατολῆς ἐπισκόπους. ---30Ζ. vii. Ll. 
Both they and Gratian the emperor wrote, call- 
ing the eastern bishops into the west. 

t Philip of France.—Bin. tom. vii. p. 906. 
(an. 1302.) 

|| Decretum est non licere —— exire 
regnum absque licentia regis. —Conc. Clarend. ; 
vide Matt. Par. ann, 1164. 


ὐὐδὼ 


A TREATISE OF THE POPE’S SUPREMACY. 


may be objected which occurreth in the 
acclamation of the sixth synod to the 
Emperor Constantine Pogonatus ; where- 
in it is said, that Constantine and Sylves- 
ter did collect the synod of Nice; ‘Theo- 
dosius I. and Damasus (together with 
Gregory and Nectarius), the synod of 


‘Constantinople ; ‘Theodosius II., with Ce- 


lestine and Cyril, the Ephesine synod ;* 
and so of the rest. ‘To which I answer, 
that the Fathers mean only for the hon- 
our of those prelates to signify, that they 
in their places and ways did concur and 
co-operate to the celebration of those sy- 
nods; otherwise we might, as to matter 
of fact and history, contest the accurate- 
ness of their relation; and it is observa- 
ble, that they join other great bishops, 
then flourishing, with the popes; so that 
if their suffrage prove any thing, it prov- 
eth more than our adversaries would 
have, viz. that all great bishops and pa- 
triarchs have a power or right to convo- 
cate synods. 

As for passages alleged by our adver- 
saries, that no synod could be called, or 
ecclesiastical law enacted, without con- 
sent of the pope, they are nowise perti- 
nent to this question; for we do not de- 


ny that the pope had a right to sit im ev- 


ery general synod ; and every other pa- 


triarch at least have no less; as all rea- 


son and practice do shew : and as they 
of the seventli synod do suppose, argu- 
ing the synod of Constantinople, which 
condemned the worship of images, to be 
no general council, ‘‘ because it had not 
the pope’s co-operation, nor the consent 
of the eastern patriarchs.” Syncellus, 
the patriarch of Jerusalem’s legate in the 
eighth synod, says, “‘ For this reason did 


* Syn. Sext. Act. xviii. p. 272.—Keveravri- 
vos 6 deicibacros, καὶ Lidbeorpos ὃ ἀοίδιμος τὴν ἐν 
Νικαίᾳ μεγάλην τε καὶ περίδλεπτον συνέλεγεν cive- 
éov. ἀλλ᾽ ὃ μέγιστος βασιλεὺς Θεοδόσιος, καὶ 
Δάμασος ὃ ἀδάμας τῆς πίστεως -Τ᾽ρηγόριός τε καὶ 

txrdpios τὸν ἐν ταύτη τῇ βασιλίδι πόλει συνήθροιζον 
σύλλογον. Πάλιν Νεστόριος, καὶ πάλιν Kedeorivos, 
καὶ Ἰζύριλλος, ὃ μὲν γὰρ τὸν Χριστὸν διήρει, καὶ κα- 
Τεδίχαζεν, οἱ δὲ τῷ δεσπότῃ συλλαμβανόμενοι σὺν τῷ 
τῶν σκῆπτρων δεσπόζοντι τὸν κατατομέα κατέβαλλον 


-.- --- 


+ ᾿Αναγνωσθέντων τίνων συνοδικῶν τῶν διαγορευ- 

ὄντων μὴ δεῖν γίνεσθαι ποτὲ sare οἰκουμενικὴν πα- 

ὃς συμφωνίας τῶν λοιπῶν ιωτάτων πατριΐρ- 
τη Awteacta Syn. Nic. II. 4 518. 

Ἐ Οὐκ ἔσγε συνεργὸν τὸν τηνικαῦτα τῆς Ρωμαίων 

, καθὼς νόμος ἐστὶ ταῖς συνόδοις" ἀλλ᾽ οὔτε 

συμφρονοῦντας αὐτὴ τοὺς πατριάρχας τῆς ἴω, ἄςς.--- 

Syn. 7, Act. vi. p. 725. 


I 
αὐ ᾿ — o ee 


Gat © — eed ae 


213 


the Holy Spirit set up patriarchs in the 
world, that they might suppress scandals 
arising in the church of God :”* and 
Photius is in the same synod told, ‘* That 
the judgment passed against him was 
most equal and impartial, as proceeding 
not from one, but all the four patri- 
archs.”’*+ 

That a general synod doth not need a 
pope to call it, or preside in it, appear- 
eth by what the synods of Pisa and Con- 
stance define, for provision in time of 
schisms.° 

Il. It inseparably doth belong to sove- 
reigns in the general assemblies of their 
states to preside, and moderate affairs ; 
proposing what they judge fit to be con- 
sulted or debated ; stopping what seem- 
eth unfit to be moved ; keeping proceed- 
ings within order and rule, and steering 
them to a good issue ; checking disorders 
and irregularities, which the distemper 
or indiscretion of any persons may create 
in deliberations or disputes. 

This privilege, therefore, the pope doth 
claim ; not allowing any general council 
to be legitimate, wherein he in person, 
or by his legates, doth not preside and 
sway. ‘All Catholics” (says Bellar- 
mine) ‘teach this to be the chief pon- 
tiffs proper office, that either in person 
or by his legate he preside, and as chief 
judge moderate ἃ}. 

But for this prerogative no express 
grant from God, no ancient canon of the 
church, no certain custom, can be pro- 
duced. 

Nor doth ancient practice favour the 
pope’s claim to such a prerogative, it ap- 
pearing that he did not exercise it in the 
first general synods, | 

St. Peter himself did not preside in the 
apostolical synod at Jerusalem, where he 
was present; but rather St. James, as 
we before have shewed.’ 


* Διὰ τοῦτο τὰς πατριαρχιπὰς κεφαλὰς ἐν τῷ κόσ- 
po ἔϑετο τὸ Πνεῦμα τὸ ἅγιον, ἵνα τὰ ἐν τῇ ἐκκλησίᾳ 
τοῦ Θεοῦ vty tw τῶ σκάνδαλα dt’ αὐτῶν ἀναφανίζων- 
rat.—Syn. δ, Act. i. p. 930. 

T ᾿Απροσωπόληπτος ἡ κρίσις, ὡς οὐκ ἐξ ἑνὸυ μόνου 
θρόνου, ἀλλὰ τῶν τεσσάρων πατριαρχικῶν γινομένη.---- 
Act. v. p. 946. 

1 Catholici omnes id munus proprium esse 
docent summi pontificis, ut per se, vel per lega- 
tos preesideat, et tanquam supremus judex om- 
nia moderetur.— Bell de Conc. i. 19. 

* Sess. xxxix. (p. 1109.) 

Ρ Acts xv. 


214 


In all the first synods, convocated by 
emperors, they did either themselves in 
person, or by honourable persons autho- 
rized by them, in effect preside, govern- 
ing the proceedings. 

In the synod of Nice, Constantine was 
the chief manager, director, and modera- 


tor of the transactions ;* and under him | 


other chief bishops did preside ; but that 
the pope’s legates had any considerable 
influence or sway there, doth by no evi- 
deuce appear, as we shall hereafter out 
of history declare. 

In the synod of Sardica (which in de- 
sign was a general council, but in effect 
did not prove so, being divided by a 
schism into two great parts), Hosius, 
bishop of Corduba, did preside, or (by 
reason of his age and venerable worth) 
had the first place assigned to him, and 
bore the office of prolocutor: so the 
synod itself doth imply ; ‘* All we bish- 
ops” (say they in their Catholic Epistle) 
ἐς meeting together, and especially the 
most ancient Hosius, who, for his age, 
and for his confession, and for that he 
hath undergone so much pains, is worthy 
all reverence : ἡ so Athanasius express- 
ly doth call him: ‘*The holy synod,” 
saith he, ‘‘the prolocutor of which was 
the great Hosius, presently sent to 
them.”i &c. The canons of the synod 
intimate the same, wherein he proposeth 
matters, and asketh the pleasure of the 
synod: the same is confirmed by the 
subscriptions of their general Epistle, 
wherein he is set before Pope Julius 
himself: (** Hosius from Spain, Julius 
of Rome, by the presbyters Archidamus 
and Philoxenus.”’||) In this all ecclesias- 
tical histories do agree; none speaking 


* TIpoedidov τὸν λόγον τοῖς mpoédoo1s.—Euseb. 
ill. 13. 

t Πάντων ἡμῶν συνελθόντων ἐπισκόπων, καὶ μά- 
λιστα τοῦ εὐγηροτάτου 'Οσίου, τοῦ καὶ διὰ τὸν χρό- 
vov, καὶ διὰ τὴν ὑμολυγίαν, καὶ διὰ τὸν τοσοῦτον κά- 
parov ὑπομεμενηκέναι, πάσης αἰδοῦς ἄξιον τυγχάνον- 
τος, ὅζο —Athan. Apol. 11. p. 701. 

1 Εὐθὺς ἡ ἁγία σύνοδος, ἧς προήγυρος iy ὃ μέγας 
“Ὅσιος, ἔγραψεν αὐτοῖς, %C.—Athan. ad Solit. p. 
819, ᾿Αμέλει “Ὅσιος, cai πρωτογένης, οἵ τότε ὑπῆρ- 
Nov ἄρχοντες τῶν ἀπὸ τῆς δύσεως ἐν Σιαρδικῇ συνε- 


ληλυθότων Soz. xii. 13. Tov ἐν Lapdixh 
συνεληλυθότων mpwredoas.—Theod. Wen dels δὲ 
piv "Ὅσιος ἐξῆρχε τῆς γνώμης -------. Syn. Chale. 


ad Imp. Mare. p. 469. 

|| "Ὅσιος ἀπὸ Lravias, "lobdtos ‘Pans de’ ᾿Αρχι- 
δάμου, καὶ Φιλοξένου πρεσθυτέρων͵ &c. apud Athan. 
Ῥ. 767. 


A TREATISE OF THE POPE’S SUPREMACY. 


of the pope’s presiding there by his le- — 
gates. %: 
In the second general synod at Con- 
stantinople the pope had plainly no 
stroke ; the oriental bishops alone did - 
there resolve on matters, “" being head- 
ed” by their patriarchs (of Alexandria, 
Antioch, and Jerusalem), as Sozomen 
saith; ** being guided by Nectarius and 
St. Gregory Nazianzen,’’* as the council 
of Chalcedon in its Epistle to the em- 
peror doth aver. 

In the third general synod at Ephesus, 
Cyril, bishop of Alexandria, did, preside, 
as Pope Leo himself doth testify : he is 
called ‘* the head of it,’’+ in the Acts. 

We may note, that the bishop of the 
place where the synod is held did beara 
kind of presidency in all synods ;* so 
did St. James, bishop of Jerusalm, in the 
first synod, as St. Chrysostom noteth ; 
so did Protogenes at Sardica, and Nec- 
tarius at Constantinople, and Memnon in 
this of Ephesus. | 

It is true, that according to the acts of 
that synod, and the reports of divers his- 
torians, Pope Celestine (according toa 
new politic device of popes) did author- 
ize Cyril to represent his person, and act 
as his proctor in those affairs ; assigning 
to him, as he saith, “‘ jointly both the au- 
thority of his throne” (that is, his right 
of voting), ““ and the order of his place” 
(the first place in sitting;) but it is not 
consequent thence, that Cyril upon that 
sole account did preside in the synod.f 
He thereby had the disposal of one so 
considerable suffrage, or a legal concur- 
rence of the pope with him in his act- 
ings; he thereby might pretend to the 
first place of sitting and_ subscribing 
(which kind of advantages it appeareth 
that some bishops had in synods by the 


* Baron. ann, 553, § 224. ‘Hyotvro. Soz. 
vil. 7. Top dé Nexréotos σὺν Τρηγορίῳ τὴν ἦγε- 
μανίαν ἤρατο.---(οηο. Chale. in Epist. ad Imp, 
Marc. (p. 469.) 

+ Prioris Ephesinz synodi, cui sancte me- 
moriz Cyrillus episcopus tune prasedit.—P. 
Leo I, Ep. 47. ἹΚεφαλὴ τῶν συνειλεγμένων ἁγιω- 
τάτων ἐπισκόπων Kopidd\os.—Relat. Act. Eph. 
cap. 60. 

t Συναφθείσης σοι τῆς αὐθεντίας ταῦ ἡμετέρου 
θρόνου, καὶ τῇ ἡμετέρᾳ τοῦ τύπου διαδὸο χῇ.---ΟΘ 651. 
ad Cyril. Relat. cap. 16. NV. Yet the Fathers 
in their Epistle to Pope Celestine do only take 
notice of Arcadius, Projectus, and Philippus 
supplying his place.—Act. p. 353. 

4 Digress. 


A TREATISE OF THE POPE’S SUPREMACY. 


virtue of the like substitution in place of 
others), but he thence could have no au- 
thoritative presidency ; for that the pope 
himself could by no delegation impart, 
having himself no title thereto warrant- 
ed by any law or by any precedent; that 
depended on the emperor’s will, or on 
the election of the Fathers, or on a tacit 
regard to personal eminence in compari- 
son to others present: this distinction 
Evagrius seemeth to intimate, when he 
saith, that the divine Cyril did “ adminis- 
ter it, and the place of Celestine’* 
(where a word seemeth to have fallen 
out:) and Zonaras more plainly doth ex- 
press, saying, that “Cyril, Pope οἵ Al- 
exandria, did preside over the orthodox 
Fathers, and also did hold the place of 
Celestine :’+ and Photius; ‘Cyril did 
supply the seat and the person of Cel- 
estine.”"t If any latter historians do 
confound these things, we are not obliged 


to comply with their ignorance or mis-. 


take. 

Indeed as to presidency there we may 
observe, that sometime it is attributed to 
Cyril alone, as being the first bishop pre- 
sent, and bearing a great sway : some- 
times to Pope Celestine, as being in rep- 
resentation present, and being the first 
bishop of the church in order; some- 
times to both Cyril and Celestine ; some- 
times to Cyril and Memnon, bishop of 
Ephesus, who, as being very active, and 
having great influence on the proceed- 
ings are styled the presidents and rulers 
of the synod.|| The which sheweth, 


* Κυρίλλου τοῦ θεσπεσίου διέποντος καί τὸν Ke- 
λεστίνου rérov.—LEvagr. i. 4. 

ἡ Προισταμένου τῶν ὀρθοδόξων πατέρων τοῦ ἐν 
ἁγίοις υρίλλου πάπα ᾿Αλεξανδρείας, ἐπέχοντος δὲ 
καὶ τὸν τύπον Kedecrivov.—Zon. in Syn. Eph. 
can. 1. 

t Tod “Ῥώμης ἹΚελεστίνου ἐπλήρου τὴν καθέδραν 
καὶ πρόσωπον. 

| "Hs ἡγεῖτο ὁ μακάριος πατὴρ ἡμῶν ΚΚύριλλος.--- 
Conc. Chale. Act. iv. p. 302. Συνόδου καθηγη- 
τής.---ΟἹεν. Const. in Syn. Eph. p. 418. Cui 

refit Cyrillus—Syn. Chale Act. i. p. 173. 

ς ἡγεμόνες of ἁγιώτατοι Kedeorivos καὶ ἸΚύριλλος. 
—Syn. Chale. Defin. in Act. ν. p. 338; iv. p 
300. The bishops of Isauria to the Emperor 
Leo, say, that Cyril was partaker with Pope 

lestine.&c. Dum, B. Celestino incolumis 
ecclesie Romanorum particeps Part, 3, 
Syn Chale. p. 522. Τῆς συνόδου πρόεδροι .---- Eph. 
Act. iv. p. 338. (p. 420, 422.) Πρόεδροι τῆς ἐκ- 
κλησίαξ.---Αοἰ. v. p. 347. 'Ἡμέτεροι πρόεδροι .---- 

Jat. Syn. p. 406. "Εξαρχοι τῆς συνόδου.---ἢ 6- 
lat. p. 411. 


215 


that presidency was a lax thing, and no 
peculiarity in right or usage annexed to 
the pope; nor did altogether depend on 
his grant or representation, to which 
Memnon had no title. 

The pope himself and his legates are 
divers times in the Acts said συνεδρεύειν, 
“ὁ to sit together” with the bishops ; which 
confidence doth not wel! comport with 
his special right to presidency.* 

Yea, it is observable, that the oriental 
bishops, which with John of Antioch did 
oppose the Cyrilian party in that synod, 
did charge on Cyril, that “ he (as if he 
lived ina time of anarchy) did proceed 
to all irregularity ;°7 and that “ snatch- 
ing to himself the authority, which neither 
was given him by the canons, nor by the 
emperor’s sanctions, did rush on to all 
kind of disorder and unlawfulness ;7°t 
whence it is evident, that, in the judg- 
ment of those bishops (among whom 
were divers worthy and excellent per- 
sons),|| the pope had no right to any au- 
thoritative preisdency. 

This word “ presidency” indeed hath 
an ambiguity, apt to impose on those 
who do not observe it; for it may be 
taken for a privilege of precedence, or 
for authority to govern things: the first 
kind of presidence the pope without dis- 
pute, when present at a synod, would 
have had among the bishops, (as being 
the bishops of the first 566. Ὁ as the 
sixth synod calleth him; and ‘the 
first of priests,”4{ as Justinian calleth 
him;) and in his absence his legates 
might take up his chair (for in gen- 
eral synods each see had its chair 
assigned to it, according to its order of 
dignity by custom.) And according to 


* Σύνοδος ἢ συνεδρεῦει καὶ ὃ τῆς μεγάλης 'Ῥώμης 
dpytexicxoros.—Relat. ad Imp. p. 422. Love- 
δρευσάντων ἀπὸ τῆς ἑσπέρας, &C —Act. ii wp: "See, 
"Tdv ἀποστολικὸν θοόνον συνεδρεύοντα ipiv.—Act. iv. 
p. 340. 

Tt 'Qs ἐν ἀδασιλεῦτοις καιροῖς χωρεῖ πρὸς πᾶσαν 
παρανομίαν 

t A gulls ἑαυτῷ τὴν αὐθεντίαν τὴν pire παρὰ 
τῶν κανόνων αὐπῶ δεδομένην, μῆτε ἀπὸ τῶν ὑμετέρων 
θεσπισμάτων, ὁρμᾶ πρὸς πᾶν εἶδος ἀταξίας καὶ παρανο- 
plas —Relat. ad Imper. Act. Eph. p 380. 

|| The bishops of Syria being then the most 
learned in the world; as John of Antioch doth 
imply, p, 377. 

ᾧ Πρωτόθρονος τῆς éxeA\nolas.—Syn, Vi. Ῥ. 285. 
Tov re συνθρόνων αὐτῇ μετ᾽ αὐτὴν ἁγιωτάτων πατρι- 
ἀρχῶν.---Ἰοιά. p. 997. 

¥ Πρῶτος fepfow.—Justin. Cod. tit. 1. 


216 


this sense the patriarchs and chief met- 
ropolitans are also often (singly or con- 
junctly) said to preside, as sitting in one 
of the first chairs. 

But the other kind of presidency was 
(as those bishops in their complaint 
against Cyril do imply, and as we shall 
see in pratice) disposed by the emperor, 
as he saw reason ; although usually it 
was conferred on him who, among those 
present, in dignity did precede the rest: 
this is that authority, αὐθεντίας which the 
Syrian bishops complained against Cyril 
for assuming to himself, without the 
emperor’s warrant, and whereof we have 
a notable instance in the next general 
synod at Ephesus. For, 

In the second Ephesine synod (which 
in design was a general synod, lawfully 
convened, for a public cause of determin- 
ing truth and settling peace in the 
church ; but which by some miscarriages 
proved abortive), although the pope had 
his legates there, yet by the emperor’s 
order Dioscorus, bishop of Alexandria, 
did preside: “" We” (saith Theodosius in 
his Epistle to him) “ do also commit to 
thy godliness the authority and the pre- 
eminency of all things appertaining io 
the synod now assembled :”* aud in the 
synod of Chalcedon it is said of him, 
““he had received the authority of all 
affairs, and of judgment:”t and Pope 
Leo I. in his Epistle to the emperor saith, 
that Dioscorus did “ challenge to himself 
the principal place :᾽ 1 (insinuating a com- 
plaint, that Dioscorus should be prefer- 
red before him, although not openly con- 
testing his right.) 

‘he emperor had indeed some reason 
not to commit the presidency to Pope 
Leo, because he was looked upon as 
prejudiced in the cause, having declared 
in favour of Flavianus, against Eutyches; 
whence Eutyches declined his legate’s 
interessing in the judgement of his cause, 


* Kai pay (συνῆν) καὶ 'Lod\tos ἐπίσκοπος τόπον 
πλὴρῶν Λέοντος, τοῦ τῆς πρεσθυτέρας Ῥώμης ἐπισκό- 
mov.——Evag. 1.10. ᾿Αλλὰ καὶ τῶν ἄλλων πάν- 
των τῶν ἀνηκόντων τῇ νῦν συναθροιζομένη συνόδῳ τὴν 
αὐθεντίαν, καὶ τὰ πρωτεῖα τῇ σῇ θεοσεθδείᾳ παρέχομεν. 
—Syn. Chale. Act. i. p. 89. 

1 Τὴν ἐξουσίαν πάντων eidnpas πραγμάτων καὶ 
τῆς kricews.—Ibid. p. 100, "Hs ἔξαρχος καθεισ- 
τήκει Atébcxapos.—Evag. i. 10. 

t Si is qui sibi locum principalem vin- 
dicabat, sacerdotalem moderationem custodire 
voluisset Leo 1. Ep, 25, 26, ἄς. 


A TREATISE OF THE POPE’S SUPREMACY. 


saying, “‘ They were suspected to him, 
because they were entertained by Flavi- 
anus with great regard.”* And Dio. 
scorus, being bishop of the next See, was — 
taken for more indifferent, and otherwise — 
a person (however afierward it proved) 
of much integrity and moderation: “* He 
did” (saith the emperor) ‘* shine by the 
grace of God, both in honesty of life, and 
orthodoxy of faih;’+ and ‘Theodoret 
himself, before those differences arose, 
doth say of him, that he was by common 
fame ‘reported a man adorned with 
may other kinds of virtue, and that es- 
pecially he was celebrated for his mod- 
eration of mind.” 

It is true, that the legates of Pope Leo 
did take in dudgeon this preferment of 
Dioscorus ; and (if we may give cred- 
ence to Liberatus) ** would not sit down 
in the synod, because the presession was 
not given to their holy See;”’ and after- 
wards, in the synod of Chalcedon, the 
pope’s legate, Paschasinus (together 
with other bishops), did complain that 
Dioscorus was preferred before the bish- 
op of Constantinople :§ but notwithstand- 
ing those ineffectual mutinies, the emper- 
or’s will did take place, and according 
thereto Dioscorus had (although he did 
not use itso wisely and justiy as he 
should) the chief managery of things. 

It is to be observed, that to other chief 
bishops the presidency in that synod is 
also ascribed, by virtue of the emperor’s 
appointment: “ Let the most reverend 
bishops” (say the imperial commissaries 
in the synod of Chalcedon), ‘* to whom 
the authoritative management of affairs 
was by the royal sovereignty granted, 
speak why the epistle of the most holy 


* ὙὝποπτοί μοι γεγόνασι, &c.— Syn. Chale, 
Act.i. p. 80. 
τῇ σῇ ἁγιωσύνῃ ἐλλαμποήσῃ Ce τὴν τοῦ 
Θεοῦ χάριν ἐπὶ re τῇ τοῦ βίου σεμνότητι, καὶ τῇ ὁρ- 
θοτάτῃ πίστει.---- [Πδοὰ. Ep. ad Diose. in Sya. 
Chale. Act. i. p. 59. 

Ὁ ἸΠυλλοῖς μέν καὶ ἄλλοις εἴδεσιν dost} κοσμεῖσ- 
θαι τὴν σὴν ἀγιωσύνην ἀκούομεν---οοὐκ ἥκιστα δὲ ἅπαν- 
τες ἄδουσι τὸ τοῦ φρονήματος pérpcov.— Theod. Ep. 
60. 

|| Ecclesiae Romane diaconi, vices habentes 
P, Leonis assidere non passi sunt, eo quod non 
data fuerit preesessio sanctee sedi eorum.—Li- 
ber. cap. 12. 

ᾧ Πασχασῖνος elrev—ijds ἡμεῖς Θεοῦ θέλοντος 
Κύριον τὸν ᾿Ανατόλιον πρῶτον ἔχομεν" οὗτοι πέμπτον 
ἔτοξαν τὸν μακάριον Φλαυιανόν.---γῃ. Chale. Act. 
i. p. 62. 


| 
) 


| 


A TREATISE OF THE POPE’S SUPREMACY. 


Archbishop Leo was not read ;”* and 
** You”? (say they again), ‘‘ to whom the 
power of judging was given : ἢ and of 
Dioscorus, Juvenalis (bishop of Jerusa- 
lem), Thalassius (of Caesarea), Eusebius 
(of Ancyra), Eustathius (of Beristus), 
Basilius (of Seleucia), it is by the same 
commissioners said, that they ‘“‘had re- 
ceived the authority, and did govern the 
synod which was then ;°¢ and Elpidius, 
the emperor’s agent in the Ephesine 


217 


pounding and allowing matters to be dis- 
cussed ; moderating debates by their in- 
terlocution, and driving them to an issue ; 
maintaining order and quiet in proceed- 


ings; performing those things which the 


pope’s legates at Trent or otherwhere, in 
the height of his power, did undertake. 
To them supplicatory addresses were 
made for succour and redress by persons 
needing it; as, for instance, ‘*‘ Command” 


| (said Eusebius of Doryleaum) ‘ that my 


synod itself, did expressly style them | supplications may be read.’’* 


*“ presidents ;” and Pope Leo himself 


calleth them *‘ presidents and primates of 
the synod.”’|| 

Whence it appeareth, that at that time, 
according to common opinion and prac- 
tice, authoritative presidency was not af- 
fixed to the Roman chair. 

In the synod of Chalcedon, Pope Leo 
did indeed assume to himself a kind of 
presidency by his legates ;| and no won- 
der that a man witha stout and ardent 
spirit (impregnated with high conceits of 
his See, and resolved with all his might 
to advance its interests, as his legates 
themselves did in effect declare to the 
world) should do so; having so favoura- 
ble a time, by the misbehaviour of Diosco- 
rus and his adherents ; against whom the 
clergy of Constantinople, and other Fa- 
thers of the synod, being incensed, were 
ready to comply with Leo (who had been 
the champion and patron of their cause), 
in allowing him extraordinary respect, 
and whatever advantages he could pre- 
tend to. 

Yet in effect, the emperor by his com- 
missioners did preside there ;° they pro- 


* Oj cidabicrarot inicxoros, ols ἣ αὐθεντία τότε 
TOY πρᾳττομένων παρὰ τῆς βασιλικῆς ἐδίδοτο κορυφῆς, 
EL Ibid. p. 65. 

ἡ ‘Yucis, ols ἡ ἐξουσία τοῦ δικάζειν ἐδέδοτο 
Ibid. p. 77. 

ε Τοὺς ἐξουσίαν εἰληφότας, καὶ ἐξάρχονπας τῆς 
τότε συνύδου Act. Hv. “p. 202; iv. 288. 
(Evagr. 24, ἔξαρχοι.) Kowwils ἁπάντων φωνῆς συν- 
θεμένης τε καὶ εὐφημησάσης τὴν ὑμῶν τῶν προεδρευσάν- 
των ψῆφον Ibid. p. 70. 

|| Siqaidem pene omnes, qui in consensum 
presidentium aut traducti fuerant, aut coacti. 
—Leo. Ep. 51. Ibi primates synodi nec resis- 
tentibus, &c.—P. Leo 1. Ep. 

§ In his fratribas—me synodo vestrafra- 
ternitas existimet praesidere.—P. Leo I. Ep. 47. 
τῶν σύ μέν ὡς κεφαλὴ μελῶν ἡγεμόνευες, ἐν τοῖς τὴν 
σὴν τάξιν éxiyover.—Syn. Chale. Epist. ad Leon. 


τ Act. i. p. 50, 202; ii. 211. 
Vor. Ill. 


28 


ἃ. 


Of them leave is requested for time to 
diliberate : ‘* Command” (saith Atticus, 
in bebalf of other bishops) “ that respite 
be given, so that within a few days, with 
acalm mind, and undisturbed reason, 
those things may be formed which shall 
be pleasing to God and the holy Fa- 
thers.”°7 

Accordingly they order the time for 
consultation; ‘* Let’ (say they ‘* the 
hearing be deferred for five days, that in 
the mean time your holiness may meet at 
the house of the most holy Archbishop 
Anatolias, and deliberate in common 
about the faith, that the doubtful may be 
instructed,”’*f 

They were acknowledged judges, and 
had thanks given them for the issue by 
persons concerned : * |” (saith Eunomi- 
us, bishop ef Nicomedia) “do thank 
your honour for your right judgment.”’|| 
And in,the cause between Stephanus and 
Bassianus concerning their title to the 
bishopric of Ephesus, they baving declar- 
ed their sense, “the holy synod cried, 
This is right judgment ; Christ hath de- 
cided the case, God judgeth by you;’’§ 
and in the result, upon their declaring 
their opinion, “ἢ the whole synod exclaim- 


* Kedcicare τὰς δεήσεις τὰς ἐμὰς ἀναγνωσθῆναι ..---- 
Act. i. p. δ0. 

+ Ἱζελεύσατε ἐνδοθῆναι ἡμῖν, ὥστε ἐντὸς ὀλίγων 
ἡμερῶν ἀκυμάντῳ διανοίᾳ καὶ ἀταραχῳ λογισμῷ τὰ τῷ 
Θεῷ δοκοῦντα καὶ τοῖς ἁγίοις πατράσι τυπωθῆναι.---- 
Act. 1 p. 219. 

£ 'Ὑπετεθήσεται ἡ ἀκρόασις ἕως ἡμερῶν πέντε, Gore 
ἐν τῷ μεταξὺ συνελθεῖν τὴν ὑμετέραν ἁγιωσύνην εἰς τὸ 
τοῦ ἁγιωτάτυυ ἀἁρχιὲπισκόπου ᾿Ανατολίου, καὶ κοινῶς 
περὶ τῆς πίστεως βουλεύσασθαι, ἵνα oi ἀμφιϑάλλοντες 
διδα χθῶσι.- τ Αι, iv. p. 289. 

|| Εὐχαριστῶ τῆ δικαιοκρισίᾳ τῆς μεγαλοπρεπείας 
ὑμῶν..---- cl, Xin. Ρ. 420. 

§ aH ἁγία σύνοδος ἐβόησεν, Αὕτη δικαία κρίσις, ὃ 
Χριστὸς ἐδίκασε τῇ ὑπυθεσει, ὃ Θεὸς de’ ὑμῶν δικάζει, 
—Act. xii. p. 40Y. 


218 


ed, This isa right judgment, this is a 
pious order.”’* 

When the bishops, transported with 
eagerness and passion, did tumultuously 
clamour, they gravely did check them, 
saying, ‘“*These vulgar exclamations 
neither become bishops, nor shall advan- 
tage the parties.”’+ 

In the great contest about the privileges 
of the Constantinopolitan see, they did 
arbitrate and decide the matter, even 
against the sense and endeavours of the 
pope’s legates τῇ the whole synod con- 
curring with them in these acclamations, 
“This is a right sentence; we all say 
these things; these things please us all ; 
things are duly ordered: let the things 
ordered be held.”’|| 

The pope’s legates themselves did 
avow this authority in them; for, * If” 
(saith Paschasinus, in the case of the 
Egyptian bishops) ** your authority doth 
command, and ye enjoin that somewhat 
of humanity be granted to them,”&c.§ 

And in another case, “If,” said’ the 
bishops, ‘* supplying the place of the apos- 
tolical see, your honours do command, 
we have an information to suggest.” ] 

Neither is the presidency of these Ro- 
man legates expressed in the Conciliar 
Acts ; but they are barely said συνελθεῖν 
(to concur), and συνεδρεύειν (to sit to- 
gether), with the other Fathers :* and ac- 
cordingly, although they sometimes talk- 
ed high, yet it is not observable that they 
did much there; their presidency was 
nothing like that at Trent, and in other 
like papal synods. [τ may be noted, that 
the emperor’s deputies are always named 
in the first place, at the entrance of the 
Acts, before the pope’s legates, so that 


* Tlica ἢ ἁγία σύνοδος ἐθόησεν, Αὕτη δικαία κρί- 
σις, οὗτος εὐσεδὴς ror »5.—Ibid. p. 414. 

t Ai ἐκϑοήσεις αἱ δημοτικαὶ οὔτε ἐπισκόποις πρέπ- 
ουσιν, οὔτε τὰ μέρη ὠφελήσουσιν.----Αοτ. i. p δδ. 
κατὰ συνοδικὴν ἐκυρώσαμεν Wihdov.—Syn. 
Chalc. ad Leon. Ep. p. 475. 

|| Οἱ εὐλαθέστατοι ἐπίσκοποι ἐβόησαν, αὕτη δικαία 
ψῆφος, ταῦτα πᾶὰᾶντες λέγομεν, ταῦτα πᾶσιν ἀρίσκει, 
πάντα δεόντως ἐτυπώθη, τὰ τυπωθέντα κρατεΐτω.---- 
Act. xvi. p. 404. 

§ Εἰ προστάττει ἡ ὑμετέρα ἐξουσία, καὶ κελεύετε 
τί ποτε αὐτοῖς παρασχεσθῆναι φιλανθρωπίας ἐχόμενον 
Act. Iv. p. 31δ. 

4 Οἱ cidabicrarot éricxora imioyovres τὸν τό- 
mov τοῦ ἀποστολικοῦ θρόνου εἶπον" εἰ mpoorarret Fj 
ὑμετέρα μεγαλειότης, ἔχομεν διδασκαλίαν ὑποθάλεῖν. 
—Act. xvi. p. 451. 

* Act. v. vii. viii. p. 366; ix. xi. xiii. xiv.; 
iii. (p. 230.) 


_—_ SS ee 


A TREATISE OF THE POPE’S SUPREMACY. 


~~ 
: 
ν᾿. 
p 


they who directed the notaries were not 
popish. In effect, the the emperor was 
president, though not as a judge of spirite — 
ual matters, yet as an orderer of the con- — 
ciliar transactions; as the synod doth 
report it to Leo: ‘ The faithful empe- 

rors” (said they) ‘* did preside” (or gov- 

ern it) “ΤῸ good order sake.”* 

In the fifih general synod, Pope Vigi- 
lius indeed was moved to be present, and 
(in his way) to preside; but he, out of 
state or policy, declined it;+ wherefore 
the patriarch of Constantinople was the 
ecclesiastical president, as in the begin- 
ning of every collation doth appear: 
whence clearly we may infer that the 
pope’s presidency is nowise necessary to 
the being of a general council. 

In the sixth general synod the empe- 
ror in each Act is expressly said to pre- 
side, in person, or by his deputies ;t al- 
though Pope Agatho had his leguaies 
there. 

In the synod of Constance sometim»s 
the cardinal of Cambray, sometim:s 
of Hostia, did preside (by order of the 
synod itself), and scmetimes the king of 
the Romans did supply that place 3| so 
little essential was the pope’s presidency 
to a council deemed even then, when 
papal authority had mounted to so high 
a pitch. 

Nor is there good reason why the pope 
should have this privilege, or why this 
prerogative should be affixed to any one 
See; so that (if there be cause ; as if 
the-pope be unfit, or less fit; if princes 
or the church cannot confide in him; if — 
he be suspected of prejudice or partiali- 
ty; if he be party in causes or contro- 
versies to be decided; if he do himself 
need correction) princes may not assign, 
or the church with allowance of princes 
may not choose any other president, more 
proper in their judgment for that charge: 


* Βασιλεῖς δὲ πιστοὶ πρὸς εὐκοσμίαν ἐξῆρχον.---- 
Relat. Syn. ad Leon. 473, 

t Ideo petimus presidente nobis vestra be- 
atitudine, sub tranquillitate, et mansuetudine 
sacerdotali, sanc tis propositis evangeliis, com= 
muni tractatu, &c.—Coll. i. p. 212, (et im 
Const. Vigil.) 

$ [Ιροκαθημένου τοῦ εὐσεβεστατου βασιλέως Kwv- 
σταντίνου, XC. 

|| Dominus Rom. rex indutus vestibus re- 
galilusrecessit de sede sua solita. et transivit ad 
aliam sedem positam in [ronte allaris, tanquam 
presidens pro tune in concilio—<Syn. Const. 
sess. Xiv. (p. 1044.) 


A TREATISE OF THE POPE’S SUPREMACY. 


in such cases the public welfare of 
church and state is to be regarded. 

Were an erroneous pope (as Vigilius 
or Honorius) fit to govern a council, 
gathered to consult about defining truth 
in the matter of their error? 

_ Were a lewd pope (as Alexander VL., 

John XIL., Paul UL, innumerable such, 
scandalously vicious) worthy to preside 
in a synod convocated to prescribe strict 
Jaws of reformation ὃ 

Were a furious pugnacious pope (as 
Julius {Π. ) apt to moderate an as- 
sembly drawn together for settlement of 
peace? 

Were a pope engaged in schism (a 
many have been) a proper moderator of 
a council designed to suppress schism κα 

Were a Gregory VII., or an Innocent 
IV., ora Boniface ΜΠ]. an allowable 
manager .anywhere of controversies 
about the papal authority ? 

Were now, indeed, any pope fit to 
preside in any council wherein the refor- 
mation of the church is concerned, it 
being notorious that popes, as such, do 
most need reformation, that they are the 
great obstructers of it, that all Christen- 
dom hath a long time a controversy with 
them for their detaining it in bondage ? 

In this and many other cases we may 
reject their presidency, as implying 
iniquity, according to the rule of an old 
pope, “1 would know of them, where 
they would have that judgment they pre- 
tend, examined? What! by them- 
selves ? that the same may be adversa- 
ries, witnesses, and judges? To such 
judgment as this even human affairs are 
not to be trusted, much less the integrity 
of the divine law ὁ ἢ 

It is not reasonable that any person 
should have such a prerogative, which 
would be an engine of mischief: for 
thereby (bearing sway in general assem- 
blies of bishops) he would be enabled 
and irresistibly tempted to domineer over 
the world ; to abuse princes and disturb 
States; to oppress and enslave the 
church ; to obsiruct all reformation ; to 

enact laws ; to promote and establish er- 


* Quero tamen ab his, judiciam quod pre- 
_tendunt, ubinam possit agivari, an apud ipsos, 
‘Ut iidem sint inimici, ettestes, et judices? Sed 
‘tali judicio nec humana debent committi nego- 
> on divine legis integritas—P. Gel. 
Ep. 4. 


 ——— 


OO eee 


219 


rors serviceable to his interests: the 
which effects of such power, exercised 
by him in the synod of Trent, and in di- 
vers other of the later general synods, 
experience hath declared. 

Ill. If the Pope were sovere?gn of the 
church, the legislative power, wholly or 
in part, would belong to him; so far, at 
least, that no synod, or ecclesiastical 
consistory, could, without his consent, 
determine or prescribe any thing; his 
approbation would be required to give 
life and validity to their decrees; he 
should at least have a negative, so that 
nothing might pass against his will: this 
is a+ most essential ingredient of sove- 
reignty ; and is therefure claimed by the 
pope, who long hath pretended that no 
decrees of synods are valid without his 
consent and confirmation. 

‘But the decrees made by the holy 
popes of the chief see of the Roman 
church, by whose-authority and sanction 
all synods and holy councils are strength- 
ened and established, why do you say, 
that you do not receive and observe 
them ὁ ἢ 

ἐς Lastly, as you know nothing is 86- 
counted vatid, or to be received in uni- 
versal councils, but what the see of St. 
Peter has approved; so, on the other 
side, whatever she alone has rejected, 
that only is rejected.”’*+ 

“We never read of any synod that 
was valid, unless it were confirmed by 


the apostolic authority.” 


** We trust no true Christian is now 
ignorant, that no See is above all the rest 
more obliged to observe the constitution 
of each council, which the consent of 
the universal church hath approved, 
than the prime See, which, by its au- 
thority, confirms every synod, and by 


* Decretalia autem, que a sanctis pontifici- 
bus prime sedis Romane ecclesie sunt insti- 
tula, cujus auctoritate atque sanctione omnes 
synodi, et sancta concilia roboran ‘ur et stabilita~ 
tem sumunt, cur vos non habere, ve! observare 
dicitis?——Papa Nic. I Ep. 6. (ad Photinm.) 

+ Denique ut in universalibus conciliis, quid 
ratum vel quid prorsas accepium, nisi quod se 
sedes Β' Petri probavit (ut ipsi scitis) habevar ; 
sicut e contrario quod ipsa sola reprubavit, hoe 
solummoedo consistat hactenus reprobatam,— 
P. Nich. 1. Ep. 7. 

$ —— Nulla quam synodus rata legatur, 
que apostolica auctoritate non fuerit fulta.— 
P. Pelag. ii. Epist. 8. ( Dist. 17.) 

* Nic. II, Lugd. Lat. IV. V. 


220 , 


continued moderating, preserves them 
according to its principality,”* &e. 

But this pretence, as it hath no ground 
in the divine law, or in any old canon, or 
in primitive custom ; so it doth cross the 
sentiments and practice of antiquity ; for 
that in ancient synods divers things were 
ordained without the pope’s consent, di- 
vers things against his pleasure. 

What particular or formal confirma- 
tion did St. Peter yield to the assembly 
at Jerusalem ? 

That in some of the first general syn- 
ods he was not apprehended to have 
any negative voice, is by the very tenor 
and air of things, or by the little regard 
expressed toward him, sufficiently clear. 
There is not in the synodical Epistles of 
Nice or of Sardica any mention of his 
confirmation. 

Interpretatively all those decrees may 
be supposed to pass without his consent, 
which do thwart these pretences; for if 
these are now good, then of old they 
were known and admitted for such; and 
being such, we cannot suppose the pope 
willingly to have consented in derogation 
to them. 

Wherefore the Nicene canons estab- 
lishing ecclesiastical administrations with- 
out regard to him, and in authority 
equalling other metropolitians with him, 
may be supposed to pass without his con- 
sent. 

The canons of the second general 
council, and of all others confirming 
those; as also the canons of all synods 
which advanced the see of Constantino- 
ple, his rival for authority, above its for- 
mer State, first to a proximity in order, 
then to an equality of privileges with the 
see of Rome, may, as plainly contrary to 
his interest and spirit, be supposed to 
pass without his consent :7 and so divers 


* Confidimus quod nullus jam veraciter 
Christiauus ignoret uniuscujusgue synodi con- 
stitutum, quod universalis ecclesiw probavit 
assensus, non aliquam magis exequi sedem 
pre ceteris oportere, quam primam; que et 
unamquamque synodum sua auctoritate con- 
firmat, et continuata moderatione custodit, pro 
suo scillicet principatu, &e.—P. Gelas I. Ep. 
13. (ad Fpisc. Dard.) vide p. 647, Tract. de 
Anath. God hath promised to bless particular 
synods.— Matt. xviii. 19. 

+ Persuasioni tue in nullo penitus suffragatur 
quorundam episcoporum ante 60, ut jactas, an- 
nos, nunquamque a pradecessoribus tuis ad 
osiolice sedis transinissa notitiam 


A TREATISE OF THE POPE’S SUPREMACY. 


popes have affirmed. If we may believe : 
Pope Leo (as I suppose), the canons of — 
the second council were not transmitted — 
to Rome: they did therefore pass, and 
obtain in practice of the catholic church, 
without its consent or knowledge. Pope 
Gregory |. saith, “that the Roman 
Church did not admit them ?’* wherein 
it plainly discorded with the catholic 
chureh, which with all reverence did re- 
ceive and hold them: and in despite to 
the canon of that synod, advancing the 
royal city to that eminency, Pope Gela- 
sius 1, would not admit it for so much as 
ἃ metropolitian see.t O proud insolency ἢ 
O contentious frowardness ! O rebellious 
contumacy against the catholic church 
and its peace! (Such was the humour of 
that See, to allow nothing which did not 
suit with the interests of its ambition.) 

But further, divers synodical decrees 
did pass expressly against the pope’s 
mind and will: I pass over those at 
Tyre, at Antioch, at Ariminium, at Con- 
stantinople, in divers places of the east 
(the which do yet evince that commonly 
there was no such opinion entertained of 
this privilege belonging to the pope), and 
shall instance only in general syneds. 

In the synod of Chalcedon “ equal 
privileges” were assigned to the bishop 
of Constantinople, as the bishop of 
Rome had ;t¢ this, with a general con- 


‘| currence, ‘* was decreed and subscribed,” 


although the ““ pope’s legates did earnest- 
ly resist, clamour, and protest against 
it ;”’|| the imperial commissioners and all 


Lzo Ep. 53. (ad Anat.) Cone. Constant. can. 
3; Concil. Chale. can. 9, 17, 28; Syn. ἘΠῚ 
can. 36. 

* Romana autem ecclesia eosdem canones 
vel gesta synodi illius hactenus non bhabet, nec 
accipit; in hoc autem eandem synodum ac- 
cepit quod est per-eam contra Macedonium 
definitum.—P. Greg. M. Ep. vi. 31. The same 
Pope Leo [. doth affirm.— Ep. 53. 

tT ejus civitatis quae non solum inter 
sedes numeratur, sed nec inter metropolitano- 
rum jura censetar, &c.—P. Gelas. 1. Ep. 13. 
(ad Epise. Dard.) - 

t "Ica πρεσθεῖα. ἸΠάντω ἡ σύνοδος ἐκύρωσε.---[Ἰἢ 
fine Auctorum. p. 464.) 

|| Inde enim fratres nostri, ab apostolica 
sede directi, qui vice mea synodo_ preesidebant, 
probabiliter atque constanter illicitis ausibus 


obstiterunt, aperte reclamantes, &c.—Leo 1. 
Ep. 53, 54. 
οὐδεὶς jvayxacOn.—(Act. xvi p. 469, against Fr. 


Οἱ εὐλαθίστατοι ἐπίσκοποι *ébneav, 


Leo’s assertion, that the consent was extorted.) 
To ἐκ πολλοῦ τρατῆσαν ἔθος rari συνυδιτὴν éxv- 


ρώσαμεν ψῆφον, say the Fathers to Pope Leo(p 


a a a aie eat 
Ω 


A TREATISE OF THE POPE’S SUPREMACY. 


the bishops not understanding or not al- 
lowing the pope’s negative voice. 

And whereas Pope Leo (moved with 
a jealousy, that he who thus had obtain- 
ed an equal rank with him should aspire 
to get above him) did fiercely dispute, 
exclaim, inveigh, menace against this or- 
der, striving to defeat it, pretending to 
annul it, labouring to depress the bishop 
of Constantinople from that degree, which 
both himself and his legates in the synod 
had acknowledged due to him ;* in which 
endeavour divers of his successors did 
imitate him: * Eusebius, bishop ef Do- 
rylzeum, said, | have willingly subscribed, 
because I have read this canon to the 
most holy pope of Rome, the clergy of 
Constantinople being present, and he re- 
ceived it.””* 

Yet could not he or they accomplish 
their design; the veneration of that syn- 
od and consent of Christendom over- 
bearing their opposition; the bishop of 
Constantinople sitting in all the sendy 
ing general synods in the second place, 
without any contrast; so that at length 
popes were fain to acquiesce in the bish- 
op of Constantinople’s possession of the 
second place in dignity among the patri- 
archs. 

In the fifth general synod Pope Vigilius 
did make a constitution, in most express 
terms, prohibiting the condemnation of 
the “‘ three chapters” (as they are called), 
and the anathematization of persons de- 
ceased in peace of the church: “ We 
dare not ourselves” (says he) ** condemn 
Theodorus, neither do we yield to have 
him condemned by any other 3+ and in 
the same constitution he orders and de- 
crees, ** That nothing be said or done by 
any to the injury or discredit of Theodo- 
ret, Bishop of Cyrus,a man most ap- 
proved in the synod of Chalcedon: 


475.) By a synodical vote we have confirmed 
this ancient custom. 

* Εὐσέδιος ἐπίσκοπος Δορυλαίου εἶπεν ἑκὼν ὑπε- 
yeaa’ ἐπειδὰν καὶ τὸν κανόνα τοῦτον τῷ ἁγιωτάτῳ 
πάπα éy Ῥώμη ἐγὼ ἀνέγνων, παρόντων κληρικῶν 
ἹΚωνσταντινουπόλεως, καὶ ἀπεδέξατο airév.—Syn. 
Chale. Act χνὶ(Ρ. 462), supra. 

+ Eum (Theodorum) nostra non audemus 
damnare sententia, sed nec ab alio quopiam 
condemnari concedimus —Vig. Const. p. 186. 

¢ Statnimus atque decernimas nihil in inju- 
Tiam atque obtrectationem  probatissimi in 


Chalcedonensi "πὶ viri, hoc est Theodoreti 


u Ep. 53, 54, 55, 61, 62. 


221 


“and the same” (says he) “ have the de- 
crees of the apostolical see determined, 
that no man pass a new judgment upon 
persons dead, but leave them as death 
found them.* Lastly, by that constitu- 
tion he specially provides, that (as he 
had before said) nothing might be dero- 
gated from persons dying in the peace 
and communion of the universal church, 
by his condemning that perverse opin- 
ion.”*F 

Yet did the synod (in smart terms re- 
flecting on the pope, and giving him the 
lie, not regarding his opinion or authori- 
ty) deeree, that persons deceased were |i- 
able to be anathemat'zed ; they did anath- 
ematize Theodorus, they did expressly 
condemn each of the “ chapters τ they 
threatened deposition or excommunication 
on whoever should oppose their constitu- 
tion ; they anathematize whoever doth not 
anathematize Theodorus. || 

But Pope Vigilius did refuse to approve 
their doctrine and sentence; and there- 
fore (which was the case of many other 
bishops, as Baronius himself doth con- 


episcopi Cyri, sub taxatione nominis ejus a 
quoguam fieri vel proferm.—Zbid. 

* Tdemque regulariter apostolice sedis defi- 
niunt constitata, mulli licere noviter aliquid de 
moritvorum judicare personis; sed in hoe re- 
lingui, in quo unumquemque stipremus dies 
invenit Ind. 

+ Hac presentis constitutionis dispositione 
quam maxime providemus, ne (sicut supra 
dix:'mus) personis, qu in pace et communione 
universalis ecciesiz quieverunt, sub hac dam- 
nati a nobis perversi dogmatis ocecasione ali- 
quid derogetur —Jhid. 

¢ Quoniam autem post hee omnia impieta- 
tis illus defensoris injuriis contra Creatorem 
suum dictis gloriantes dicebant non oporter 
eum post mortem anathematizare qui haec 
dicunt nullam curam Dei jadicaiorum faciunt, 
nec apostolicarum pronunciationum, nec pater- 
narum traditionum.—Coll. viii. p. 289. Con- 
demnamus autem et anathematizamus una 
cum omnibus ahis hereticis et Theodoram — 
Coll. viii. p 291. Quod dicitur a quibusdam 
quod in communicatione et pace, detunctus est 
Theodorus, mendacium est, et calumnia magis 
adversus ecclesiam.—Coll. v. p. 250. Sit quis 
conatus fuerit contra hac quepie disposuimus, 
vel tradere, vel docere, vel scribere, siquidem 
episcopus vel clericus sit, iste lanquam aliena 
a sacerdotibus et statu ecclesiastico faciens, de- 
nudabitur episcopatu vel clericaiu: si autem 
monachus vel laicus sit, anathematizabuur.— 
(Coll, viii. p. 293.) 

|| Si quis defendit et non anathematizat 
eum —— anathema sit.—Jdid. 


222 


fess and argue) was driven into banish- 
ment ;" wherein he did expire.* 

Yet posterity hath embraced this syn- 
od asa legitimate and valid general syn- 
od ; and the popes following « did profess 
the highest reverence thereto, equally 
with the preceding general synods ;7 so 
litile necessary is the pope’s consent or 
concurrence to the validity of synodical 
definitions. 

Upon this Baronius hath an admirable 
reflection: ‘‘ Here βίαν," saith he, “Ὁ 
reader, and consider the matter attently” 
(ay, do so, 1 pray), “that it is no new 
thing that some synod, in which the pope 
was not even present by his legates, but 
did oppose it, should yet obtain the title 
of an (Ecumenical Synod; whenas af- 
terward the pope’s will did come ‘tn, 
that it should obtain such a title.”¢ 

So, in the opinon of this ductor, the 
pope can easily change the nature of 
things, and make that become a general 
synod which once was none; yea which, 
as it was held, did not deserve the name 
of any synod at ἃ|}.}} O the virtue of 
papal magic! or rather, O the impu- 
dence of papal advocates! 

The canons of the sixth general coun- 
cil, exhibited by the Trullane (or Quini- 
sext) synod, clearly and expressly do 
condemn several doctrines and practices 
of Rome:”: J] ask whether the’ pope did 
confirm them? They will, to be sure, 
as they are concerned to do, answer, 
No: and indeed Pope Sergius, as Anas- 
tasius in his Life reporteth, did refuse 
them ;§ yet did they pass for legitimate 


* contra ipsins (pontificis Rom.) decre- 
ta ab ea (synodo) pariter sententia dicta —Ba- 
ron. ann. 553, ὁ 219. Non consentientes depo- 
siti in exilium miss: sunt.— Lib. cap. 24. 

+ Greg. Ep. i. 21.—Quiniam quoque ‘syno- 
dum pariter veneror, &c.—1. 24; Pelag. II. 
Ep. Agatho Syn. vi. Act. 4; Leo. Syn. 
vi. Act. 18; Hadrian ad Nectar. 

t Hie siste, lector, atque rem attente consi- 
dera ; non esse hoe novum, ut aliqua synodus, 
cui nec per legatos ipse pontifex interfuerit, sed 
adversatus fuerit, titulam tamen obtinuerit 
cecumenice ; cum postea ut hujusmodi titalum 
obtineret, Romani: pontificis voluntas accessit. 
— Baron. ann. 553, § 224. 

|| Siad numeros omnes, ὅσο, Plene consen- 
ties ipsam non cecumenice tanitum, sed nec 
privaiz synodi mereri nomen.—Jd. ann, 553, 


§ 219. | 
ὁ in quibus diversa capitula Romane 
’ Baron. ann. 553, ὁ 223. 


” Can. 2,7, 13, 36, 55, 58, 67. 


“=e 7 μὰς. eee 


A TREATISE OF THE POPE’S SUPREMACY. 


in the whole church; for in their gener-— 


al synod (the second Nicene), without 


contradiction, one of them is alleged (out 


of the very original paper, wherein the 
Fathers had subscribed) as a *t canon of 
the holy general sixth synod ;”* and 
avowed for such by the Patriarch ‘Tara- 
sius, both in way of argument of defence 
and of profession in his synodical Epistle 
to the patriarchs (where he saith, that 
“together with the. divine doctrines of 
the sixth synod, he doth also embrace 
the canons enacted by it;”t of which 
Epistle Pope Adrian, in his answer there- 
to, doth recite a part containing those 
words, and applaud it for orthodox ;f sig- 
nifying no offence at his embracing the 
Trullane canons. And all those hundred 
and two canons are again avowed by the 
synod in their antuthesis to the synod of 
Constantinople. In fine, if we believe 
Anastasius, Pope John VII. did, “ being 
timorous, out of human frailty, direct 
these e€anons, without amendinent, by 
two metropolites, 10 the emperor ;”’|| that 
is, he did admit them so as they stand. 

But it may be instanced that divers syn- 
ods have asked the pope’s consent for 
ratification of their decrees and acts. 

So the Fathers of the second general 
synod, having in an Epistle to Pope Da- 
masus and the western bishops, declared 
what constitutions they had made, in the 
close speak thus: “In which things, be- 
ing legally and canonically settled by us, 
we do exhort your reverence to ac- 
quiesce, out of spiritual charity and fear 
of the Lord.”§ 

So the synod of Chalcedon did, with 
much respect, ask from Pope Leo the 


ecclesie contraria scripta inerant.—Anast. in 
Vit. Joh. VII® 

* Kava τῆς ἁγίας καὶ οἰκουμενικῆς ἕκτης συνόδου. 
—Syn. Nic. IJ Act. iv. (031 ) Tlowrérumos 
χάρτης ἐστὶν, ἐν ᾧ ὑπέγρ αψαν οἱ πατέρες. —I bid. 

+ Τῆς δὲ αὐτῆς ἁγίας ἕκτης συνόδου, μετὰ πάντων 
τῶν ἐνθέ ἕσμως καὶ θειωδιὺς ἐκϑωνηθέντων δ᾽γμάτων 
rap’ αὐτῆς, καὶ τοὺς ἐιδυθέντας κανόνας ἀποδέχομαι. 
—Act. in. p. 592. 

t Ταύτῃ τῇ μαρτυρίᾳ τῆς ὀρθοδόξου πίστεως, KC. 
—Ibid. (p. 363.) Act. vi. p. 732. (Dist. xvi. 
cap. ὅς &c.) 

|| Sed hic humana fragilitate timidus hos 
nequaquam tomos emendans per suprafatos 
meiropolitas direxit ad principem,—Anast, in 
Vit. Joh. VIT. 

§ Οἷς ὡς ἐνθέσμως καὶ κανονικῶς παρ᾽ ἡμῖν κεκρα- 
τηκόσι καὶ τὴν ἡμετέραν συγχαίρειν παρακαλοῦμεν εὖ- 
λάθειαν, τῆς πνευματικῆς μεσιτευούσης ἀγάπης, καὶ 
τοῦ κυριακοῦ φόδου, &c.—-Theod. v. 9. 


A TREATISE OF THE POPE’S SUPREMACY. 


confirmation of its sanctions. ‘That 
you may know how that we have done 
nothing for favour or out of spite, but as 
guided by the divine direction, we have 
made known to you the force of all that 
has been done, for your concurrence, 
and for the confirmation and approbation 
of the things done.’’* 

Of the fifth synod, Pope Leo II. saith, 
“that he agreed to what was determined 
in it, and confirms it with the authority 
of the blessed St. Peter.”’+ 

To these allegations we reply, that it 
was indeed the manner of all synods 
(for notification of things, and promulga- 
tion of their orders; for demonstration 
and maintenance of concord; for adding 
Weight and authority to their determina- 
tions ; for engaging all bishops to a wil- 
ling compliance in observing them, for at- 
testation to the common interest of all 
bishops in the Christian truth, and in the 
governance and edification of the church), 
having framed decrees concerning the 
public state, to demand in fairest terms 
the consent to them of all Catholic bish- 
ops, who were absent from them, to be 
attested by their subscription. 

So did Constantine recommend the Ni- 
cene decrees to all bishops, undertaking 
that they would assent to them.t 

So (more expressly) the synod of Sar- 
dica, in their Epistle to all bishops of the 
Catholic church: ** Do ye also, our breth- 
ren and fellow-ministers, the more use 
diligence, as being present in spirit with 
our synod, to yield consent by your sub- 
scription, that concord may be preserv- 
ed everywhere by all the fellow-minis- 
ters.”’|| 

So did Pope Liherius request of the 


* να δὲ γνῶτε ὡς οὐδὲν mors χάριν, ἣ πρὸς ἀπέχ- 
θείαν πεποιήκαμεν, ἀλλ᾽ ὡς θείῳ κυδϑερνώμενοι πνεῦμα- 
τι, πᾶσαν ὑμῖν τῶν πεπραγμένων τὴν δύναμιν ἐγνωρί- 
σαμεν εἰς σύστασιν ἡμετίραν, καὶ τῶν πεπραγμένων 
βεϑαίωσίν τε καὶ συγκατάθεσιν.---ϑγη, Chale. ad I, 
Leon. 1. p. 476. 

Tots rap’ αὐτῆς ᾿“ισθεῖσι συναινεῖ, καὶ τ αὖ- 
θεντία τοῦ μακαρίου ἸΪέτρου BeBarot.—P. Leo II. 
Ep. (p. 306 ) 

t ᾿Ασμένως δέχεσθε τὴν τοῦ Θεοῦ χάριν καὶ θείαν 
ὡς ἀληθῶς ἐντολὴν De Vit. Const. tii. 90. 
Kai αὐτὸς δὲ τῇ ὑμετέρᾳ ἀγχινοίᾳ ἀρέσαι ὑπεσχόμην. 
—Ib. ni. 19. 

|| Drovddcare δὲ μᾶλλον καὶ ὑμεῖς, ἀδελφοὶ καὶ 
συλλειτυυργοὶ, ὡς τ πνι ὕματι συνόντες τῇ συνύδω 
μῶν συνεπι ψηφίζεσθαι du’ ὑπογραφῆς ἱμετίρας, trip 
τοῦ παρὰ πάντων τῶν πανταχοῦ συλλειτουργῶν τὴν 
πο. διασώζεσθαι.--οῦν ἃ. Sard. Episi. apud 

than. in Apol. ii. p, 766. 


223 


Emperor Constantius, ‘* that the faith de- 
livered at Nice might be confirmed by 
the subscription of all bishops.’’* 

So did Athanasius ‘ procure a synod 
at Alexandria to confirm the decrees at 
Sardica and in Palestine concerning 
him.’’+ 

So the Macedonian bishops are said to 
have authorized their agents δ᾽ to ratify 
the faith of consubstantiality.”°¢ 

Many such instances occur in story, 
by which it may appear that the decrees 
of synods concerning faith, or concern- 
ing any matters of common interest, were 
presented to all bishops, and their con- 
sent requested or required ; because, say 
the Roman clergy in St. Cyprian, “" ἃ 
decree cannot be firm, which has not the 
consent of many.”’|| 

Whence it is no wonder, if any synods 
did thus proceed toward so eminenta 
bishop as was he of Rome, that they 
should endeavour to give him satisfac- 
tion; that they should desire to receive 
satisfaction from him of his conspiring 
with them: in faith, of his willingness to 
comply in observing good rules of dis- 
cipline; that (as every vote had force, 
so) the suffrage of one in so great digni- 
ty and reputation might adjoin some re- 
gard to their judgment. 

The pope’s confirmation of synods, 
what was it in effect but a declaration of 
his approbation and assent, the which did 
confirm by addition of suffrage ; as those 
who were present by their vote, and 
those who were absent by their subscrip- 
tion, are said to confirm the decrees of 
councils ;f] every such consent being 
supposed to increase the authority ;, 
wlience the number of bishops is some- 
limes reckoned according to the sub- 
scriplions of bishops absent; as the 
council of Sardica is sometimes related 


ΡΣ - κ᾿ ᾿ Υ͂ ΄ "» 
ἘΠ ζήτει δὲ τὴν μὲν ἐν Ntxafy παραδοθεῖσαν πιστιν 


iroyp upatas τῶν πάντω., ἐπισκόπων κρατύνεσθαι ..---- 
Soz. iv. 1]. 

ἡ Σύνοδον γενέσθαι rapecnetace τῶν ἐξ Αἰγύπτου 
ἐπισκόπων, καὶ ἐπι Ψψηφίσαι τοῖς ἐν Σαρδοῖ καὶ ΠΠαλαισ- 
τίνη περὶ αὐτοῦ δεδογμένοις.---Ἰ ἀν iv, 1. 

1 ᾿Ιὐντείλάμενοι κυρῶσαι τὴν τοῦ ὁμοουσίου 
miorty.—Sucr. iv. 12. 

|| ——quoniam nee firmum decretum potest 
esse, quod non plurimorum videbitur habere 
consensum —Cler, Rom. apud Cyp. Ep. 91. 

§ Παρακαλοῦμεν τοινυν τίμησον ταῖς ταις Ψήφοις 
τὴν κα ἰσιν —Syn Chale. ad Leon. p. 476, 

Ιζατά τὴν συνοδικὴν ἐκυρώσαμεν WY ipov —_ =<, 


Epist. Syn. Chale. ad Leon. p. 475. 


224 


to consist of three hundred _ bishops, al- 
though not two hundred were present, 
the rest concurring by subscription to its 
definitions. * 

Other bishops, in yielding their suf- 
frage, do express it by, “1 confirm, I de- 
fine, I decree.””* 

But the effectual confirmation of synods, 
which gave them the force of laws, was 
in other hands, and depended on the 
imperial sanction. 

So Justinian affirmeth generally : ‘ All 
these things at diverse times following, 
our above-named predecessors, of pious 
memory, corroborated and confirmed by 
their laws what each council had deter- 
mined, and expelled those heretics who 
attempted to resist the definitions of the 
aforesaid four councils, and disturb the 
churches.’ 

So particularly Constantine (as Athana- 
sius himself reporteth) ** did by law con- 
firm the decrees of the great synod of 
Nice;”t and Eusebius assureth the 
same: ‘** He” (saith he) ““ did ratify the 
decrees of the synod by his authority.”’|| 
His letters are extant, which he sent about 
the world, exhorting and requiring all to 
conform to the constitutions of that 
synod, 

So Theodosius did confirm the decrees 
of the second general synod, * adding” 
(saith Sozomen) “his confirmatory suf- 
frage to their decree ;”°§ the which he 
did at the supplication of the Fathers, 
addressed to him in these terms: ‘* We 
therefore do beseech your grace, that by 
your pious edict the sentence of the 
synod may be authorized; thatas by the 
letters of convocation you did honour the 


* Sententias fratrum omnes sequimur, om- 
nes confirmamus, omnes observandas esse de- 
cernimus.—Conc. Rom. P. Hil. p. 579. 

+ Hisitaque omnibus perdiversa tempora 
subsecutis, pradicti pia recordationis nostri pa- 
tres ea qua in unoguoque concilio judicata 
sunt, legibus sais corroboraverunt, et confirma- 
verunt : et hereticos qui definitionibus preedic- 
toram S guatuor conciliorum resistere, et ec- 
clesjas conturbare conati sunt, expulerunt.— 
Justin. in Conc. V. Coll. i. (p. 210.) 

1 Ta παρ᾽ ἐκείνων γραφέντα, τοῦ συνεδρίου Koww- 
viv, ἐκράτυνε vopw.— Athan. apud Theod. ii, 4. 

|| Ta τῆς συνόδου δόγματα κυρῶν ἐπεσφραγίζετο.---- 
Euseb. de Vit. Const. ii. 235, 'Ὕποδέχεσθαι καὶ 
διατάττειν dpetrere, Id. 11}, 20, 

ὁ Kai ra piv dds τῇ συνόδῳ ἔδοξε, καὶ ὃ βασιλεὺς 
ἐπεψηφψίσατο.----ὃ0Ζ. Vil. 9 


. 
᾿ 


* Socr. ii. 20, et Vales. ann. ibid. 


A TREATISE OF THE POPE’S SUPREMACY. 


assembly, so you would also confirm the 
result of things decreed.”* 

The third general synod was also con- 
firmed by Theodosius II., as Justinian 
telleth us: “ ‘The above-named Theodo- 
sius, of pious memory, maintaining what 
had been so justly determined against 
Nestorius and his impiety, made his con- 
demnation valid.”t 

And this emperor asserted this_priv- 
ilege to himself, as.of right and custom 
belonging to him; writing to the synod 
in these words: “ For all things, so as 
may please God, without contentious- 
ness and with truth being examined, 
ought so to be established by our reli- 
giousness. tf 

The other abortive synod at Ephesus 
was also confirmed by ‘Theodosius junior, 
as Dioscorus, in his defence, alleged in 
these words, which shew the manner of 
practice in thiscase: ** We then, indeed, 
did judge the things which were Judged ; 
the whole synod did accord with us, and 
gave verdict by their own votes, and sub- 
scribed ; and they were referred to the 
most religious emperor Theodosius, of 
happy memory ; and he did by a general 
law confirm all things judged by the holy 
and cecumenical synod.”’|| 

So also did the Emperor Marcian con- 
firm the synod of Chalcedon, as himself 
telleth us in his royal edict :§ ‘* We (saith 
he) ““ having by the sacred edict of our 
serenity confirmed the holy synod, did 
warn all to cease from disputes about 


* Δεόμεθα τοίνυν τῆς σῆς ἡμερότητος γράμμασι 
τῆς σῆς eboeSeiag ἐπικυρωθῆναι τῆς συνόδου τὴν ψη- 
pov, tv’ ὥσπερ τοῖς τῆς κλήσεως γράμμασι τὴν ἐκκλῆς- 
σίαν τετίμηκας, οὕτω καὶ τῶν δοξάντων ἐπισφραγίσης 
τὸ rédos,— Pret. ad Can. Gone. Const. (apud 
Bin. p. 660.) 

+ Sed preedictus pix recordationis Theodo- 
sius vindicans ea,-que ita recte contra Nesto- 
rium, et ejus impietatem fueraut judicata, fe- 
cit firmiter obtinere contra eum factam con- 
demnationem.—Justin. in Quinto Conc. Coll. 1. 

t Χρὴ γὰρ πάντα κατὰ τὸ τῷ Θεῷ μέλλον ἀρέσκειν 
δίχα φιλονοικίας καὶ μετὰ ἡληθείας ἐξετασθίντα οὕτω 
παρὰ τῆς ἡμετέρας θεοσεδείας βεθαιωθῆναι.----Ἐ pist. 
Tbeod. ad Syn. Eph. in Actis Cone, p. 870. 

|| Ἡμεῖς τοίνυν ἐκρίναμεν τὰ κεκριμένα" συνήνεσεν 
ἡμῖν πᾶσα ἡ σύνοδος, καὶ κατέθετο οἰκείαις φωναῖς, 
καὶ ὑπέγραψε" καὶ ἀνηνέχθη τῷ εὐσδεστάτῳ βασιλεῖ 
τῆς θείας λήξεως Θεοδασίῳ: καὶ ἐδεδαίωσε πάντα τὰ 
κεκριμένα παρὰ τῆς ἁγίας καὶ οἰκουμενικῆς συνόδου νό- 
μῳ γενικῷ. -τοῦγη. Chale. Act. i. p. bY, 

‘Leo τῆς ἡμετέρας ἡμερότητος διατάγματι τὴν 
ἁγίαν βεδαιώσαντες σύνοδον ὑπεμνήῆσαμεν ἅπαντας, 
ὥστε τῶν περὶ θρησκείας παύσασθαι διαλέξεων.---ΟΟὨ 6. 


Chale. part iii. p. 478. 


A TREATISE OF THE POPE’S SUPREMACY. 


religion ;” with which Pope Leo signifi- 
eth his compliance in these terms: ‘ But 
because by all means your piety and 
most religious will must be obeyed, | 
have willingly approved the synodical 
constitutions about confirming the catholic 
faith and condemning heretics, which 
pleased me.*” 

Justinian did with a witness confirm 
the fifth synod, punishing with banish- 
ment all who would not submit to its de- 
terminations. 

In the sixth synod the Fathers did re- 
quest the emperor, according to custom, 
to confirm its definitions, in these very 
words: “ΤῸ what we have determined 
set your seal, your royal ratification by 
writing, and confirmation of them all by 
your sacred edicts and holy constitutions, 
according to custom.”+ 

** We beg that by your sacred signing 
of it you would give force to what we 
have defined and subscribed.”’t 

“* We entreat the power of our lord, 
guided by God’s wisdom, to confirm, for 
the greater strength and security of the 
orthodox faith, the copies of our determi- 
nation read in the hearing of your most 
serene majesty, and subscribed by us, 
that they may be delivered to the five 
patriarchal sees with your pious confirm- 
ation.””|| 

Accordingly he did confirm that synod 
by his edict: “ All these things being 
thus ordered by this sixth holy and cecu- 
menical synod; we decree, that none 
whosoever trouble himself further about 


this faith, or advance any new inventions 
about it.’’§ 


_* Quia vero omnibus modis obediendum est 
pietati vestre, religiosissimaque voluntati, con- 
Stitutionibus synodalibus, que mihi de confir- 
matione fidei catholice et hereticorum damna- 
tione placuerunt, libens adjeci sententiam 
meam.—P. Leo. I. Ep. 59. (ad Mart. Aug.) 

+ Kai τοῖς παρ᾽ ἡμῶν δρισθεῖσι σφραγῖδα παράσ- 
χου τὴν ὑμῶν ἔγγραφον βασιλικὴν ἐπικύρωσιν, καὶ διὰ 
θείων ἡδίκτων, καὶ τῶν ἐξ ἔθους εὐσεβῶν διατάξεων 
τὴν τούτων ἁπάντων Bebaiwow.—Syn. Vi. Act. 
XViii. p. 275. 

t Αἰτοῦμεν διά θείας ὑμῶν ὑποσημειώσεως τὸ κῦρος 

χέσθαι τῷ rap’ ἡμῶν ἐκφωνηθέντι ἐνυπογράφῳ 
ὅρῳ.---ἰὈϊά. p. 283. 
| Αἰτοῦμεν τὸ θεόσοφον rod δεσπότου κράτος πρὸς 
μείζονα τῆς ὀρθοδόξου πίστεως ἀσφάλειάν τε καὶ Bebai- 
ὡσιν ἰσοτύπους ἐναπαγράφους ὅρους τοῦ ἀναγνωσθέν- 
τὸς κατὰ παρουσίαν τοῦ γαληνοτάτου ὑμῶν κράτους 
ὅρου ἐκδοθῆναι τοῖς πέντε πατριαρχικοῖς θρόνοις μετὰ 
τῆς εὐσεδοὺς ὑμῶν broonpercews.—Ibid. p. 284. 
ᾧ Τούτων οὕτως ἁπάντων ὑπὸ τῆς ἁγίας ravris 


Vou. I. 29 


225 


So he told Pope Leo II., in his Epistle 
to him: ‘ This divine and venerable de- 
termination the holy synod has made, to 
which we also have subscribed, and 
confirmed it by our religious edicts, ex- 
horting all our people, who have any 
love for Christ, to follow the faith there 
written.”* 

Pope Leo tells his namesake Leo the 
emperor, “that he must always remem- 
ber that the imperial power was given 
him, not only to rule the world, but more 
especially to protect the church.” 

So by long prescription, commencing 
with the first general synod, did the em- 
peror enjoy this prerogative ; and with 
good reason, he having an unquestionable 
warrant and obligation to promote the 
welfare of the church, designed by those 
conventions ; he being the guardian of 
concord among his subjects, and protec- 
tor of their liberties, which might be near- 
ly concerned in conciliar proceedings ; 
the power of enacting laws being an in- 
communicable branch of sovereign 
majesty ; he alone having power com- 
mitted to him, able to enforce the ob- 
servance of decrees, without which they 
would in effect signify little. 

Because also commonly the decrees of 
synods did ina manner retrench some 
part of the royal prerogative, translating 
or imparting to others causes before ap- 
propriate to his jurisdiction (as in the case 
of appeals, and of prohibiting addresses 
to court, ordered in the Sardican and 
other synods; of exempting clergymen 
from secular jurisdiction, from taxes and 
common burdens, &c.) which ought not 
to be done without his license and au- 
thority. 

So that the oriental bishops had good 
reason to tell the emperor, that “it was 
impossible, without his authority, to order 


καὶ οἰκουμενικῆς ἕκτης συνόδου διατυπωθέντων, San- 
cimus, ὥστε μηδένα τῶν πάντων ἵτερόν τι περὶ τὴν 
πίστιν ἐργάσασθαι, ἣ καινότερον δόγματος ἐφεύρεμα μη" 
χανήσασθαι, &c.—Ibid. Edict. Const. . 9.11 

* Θεῖον δὲ σεβάσμιον ὅρον ἡ ἁγία σύνοδος ἐξεβδησεν, 
ᾧ καί συνυπεγράψαμεν, καὶ dc’ εὐσεδῶν ἡμῶν ἠδίκτων 
τοῦτον ἐπεκυρώσαμεν προτρέψαντες ἅπαντα τὸν φι- 
λόχριστον ἡμῶν λαὸν τῇ ἐν αὐτοῖς ἐγγεγραμμένῃ πί- 
στει συνέπεσθαι, &c.—Ilbid. p. 298, 302. 

+-Debes incunctanter advertere regiam po- 
testatem tibi non solum ad mundi regimen, sed 
maxime adecclesie presidium esse collatam, 
&c.—Leo M. Ep. 75. 


226 A TREATISE OF THE POPE’S SUPREMACY. 


the matters under consideration with 
good law and order.’* 

It is nowise reasonable that any other 
should have this power, it being incon- 
sistent with public peace, that in one state 
there should be two legislative powers ; 
which might clash the one with the other, 
the one enactingsanctions prejudicial to the 
interest and will of the other: wherefore 


the pope being then a citizen of Rome, 


and a subject to the emperor, could not 
have a legislative power, or a negative 


vote in synods, but that wholly did belong 


to the imperial authority. 
But it is opposed, that some synods 


have been declared invalid for want of 


the pope’s confirmation ; for to the de- 


crees of the synod at Ariminum it was 


excepted, that they were null,’ because 
the bishop of Rome did not consent to 
them ὁ ‘ There could not’ (say the 
Roman synod in Theodoret) ‘* be any 
prejudice from the number of those as- 
sembled in Ariminum, it being plain, 
that neither the Roman bishop, whose 
suffrage ought first to have been receiv- 


ed, nor Vicentius, who for so many years 
did hold his episcopacy blameless, nor 
others agreeing to such things.”¢ To 


which exception 1 answer, that, 
1. That which is alleged against the 


synod of Ariminum is not the defect of 
the pope’s confirmation subsequent, but 


of his consent and concurrence before it 
or in it; which is very reasonable, be- 
cause he had a right to be present, and 
to concur in all such assemblies, espe- 
cially being so’eminent a bishop. 

2. The same exception every bishop 
might allege, all having a like right and 
common interest to vote in those assem- 
blies. 


* ᾿Αδύνατον γὰρ ὡς ἡγούμεθα δίχα τοῦ ὑμετέρου 
κράτους εὐτάκτως καὶ ἐνθέσμως τὰ προκείμενα τυπω- 
θῆναι.----ἰλ6]. Orient. ad Imp. Aci. Syn. Eph. p. 
372. 

7 Tov ἐν ᾿Αριμίνῳ ἀπεναντὶων ταύτης ἀκύρωυ ὃν- 
των, ὡς pire “Ῥωμαίων ἐπισκόπῳ, pare τῶν ἄλλων 
συνθεμένων αὐτοῖς, καὶ ὡς πολλῶν τῶν αὐτόθι συνελ- 
θόντων ἀπαρεσθέντων τοῖς τότε rap’ αὐτῶν δεδογμέ- 
vots.—S0Z. Vi. 23. 

1 Οὐδὲ yap πρόκριμά re ἡδυνήθη γενέσθαι ὑπὸ τοῦ 
ἀριθμοῦ τῶν ἐν ’᾿Αριμίνῳ συναχθέντων, ὁπότε ovvéc- 
τῆκε, μήτε τῶν Ρωμαίων ἐπισκόπου, οὐ πρὸ πάντων 
ἔδει τὴν γνώμην ἐκόέξασθαι, οὔτε (Λὐικεντίου ὃς ἐπὶ 
τοσούτοις ἔτεσι τὴν ἐπισκοπὴν ἀσπίλώς ἐφύλαξεν, οὔτε 
τῶν ἄλλων τοῖς τοιούτοις συγκαταθεμένων -----..., The- 
od. ii. 22. 

|| P. Liberius being absent, detained from it 
by violence in banishment. 


3. Accordingly the dissent of other 
bishops, particularly of those eminent in 
dignity or merit, is also alleged in ex- 
ception; which had been needless, if his 
alone dissent had been of so very pes - 
culiar force. 

4. The emperor, and many other 
bishops, did not know of any peculiar 
necessity of his confirmation. — 

Again, it may be objected, that popes 
have voided the decrees of general syn- 
ods, as did Pope Leo the decrees of the 
synod of Chalcedon,, concerning the 
privileges of the Constantinopolitan see, 
in these blunt words: ‘But the agree- 
ments of bishops repugnant to the holy 
canons made at Nice, your faith and 
piety joining with us, we make void, and 
by the authority of the blessed apostle 
St. Peter, by a general determination we 
disannul ;°* and in his Epistle to those 
of that synod, “ For however vain con- 
ceit may arm itself with extorted com- 
pliances, and think its wilfulness sufh- 
ciently strengthened with the name of 
councils; yet whatever is contrary to 
the eanons of the above-named Fathers 
will be weak and void.”+ Lastly, in his 
Epistle to Maximus, bishop of Antioch, 
he says, ‘‘ He has sucha reverence for 
the Nicene canons, that he will not per- 
mit or endure that what those holy Fa- 
thers have determined be by any novelty 
violated.”°¢ 

This behaviour of Pope Leo (although 
applauded and imitated by some of his 
successors) I doubt not to except against 
in behalf of the synod, that it was dis- 
orderly, factious, and arrogant (proceed- 
ing indeed from ambition and jealousy 3) 
the leading act of high presumption in 
this kind, and one of the seeds of that 


* Consensiones vero episcoporum, sancteram 
canorum apud Niciam conditorum regulis re- 
pugnantes, unita nobiscum vestree fidei pietate, 
in irritum mittimus, et per authoritatem beati 
Petrisapostoli generali prersus definitione cassa- 
mus.—P Leo 1. Ep. 55, (ad Pulcher. Aug.) 

+ Quantumlibet enim extortis assentationi- 
bus sese instruat vanitatis elatio, et appetitus 
suos conciliorum eestimet nomine roborandos, 
infirmum atque irritum erit, quicquid a preedic- 
torum patrum canonibus discreparit.—Zp. 61 
(ad Syn. Chatced.) 

1 Tanta apud me est Nicenorum canonum 
reverentia, ut ea quae sunta sanctis patribas 
constituta nec permiserim nee patiar aliqua 
ra oi violari.—Leo, Ep. 62 (ad Maz. Anti- 
och.) 


A TREATISE OF THE POPE’S SUPREMACY. 


exorbitant ambition, which did at length 
overwhelm the dignity and liberty of the 
Christian republic ;’ yet, for somewhat 
qualifying the business, it is observable, 
that he did ground his repugnancy and 
pretended annulling of that decree (or 
of decrees concerning discipline), not so 
much upon his authority to cross gencral 
synods, as upon the inviolable firmness 
and everlasting obligation of the Nicene 
canons; the which he (although against 
the reason ef things, and rules of gov- 
ernment) did presume no synod could 
abrogate or alter. In fine, this opposi- 
tion of his did prove ineffectual by the 
sense and practice of the church, main- 
taining its ground against his pretence. 

It is an unreasonable thing, that the 
opinion or humour of one man (no wiser 
or better commonly than others) should 
be preferred before the common agree- 
ment of his brethren, being of the same 
office and order with him; so_ that he 
should be able to overthrow and frustrate 
the result of their meetings and consul- 
tations, when it did not square to his con- 
ceit or interest; especially seeing there 
is not the least appearance of any right 
he hath to such a privilege, grounded in 
holy scripture, tradition, or custom: for 
seeing that scripture hath net ἃ syllable 
about genera! synods, seeing that no rule 
about them is extant in any of the first 
Fathers, till after three hundred years, 
Seeing there was not one such council 
celebrated till afier that time, seeing in 
none of the first general synods any such 
canon was framed in favour of that bish- 
op, what ground of right could the pope 
have to prescribe unto them, or thwart 
their proceedings? Far more reason 
there is (in conformity to all former rules 
and practice), that he should yield to all 
his brethren, than that all his brethren 
should submit to him: and this we see 
to have been the judgment of the church, 
declared by its practice in the cases be- 
fore touched. 

_ IV. It is indeed a proper endowment 
of an absolute sovereignty, immediately 
and immutably constituted by God, with 
No terms or rules limiting it, that its will 
declared in way of precept, proclama- 


7 P. Gelas. Ep. 13 (ad Episc. Dard.) p. 642, 
εἰ ἰὴ Tract. de Anathem. (p. 647;) P. Pelag. 
Tl. Ep. 5. (ad Eliam.) p. 474,—Greg. M. Ep. 


tions, concerning the sanction of laws, 
the abrogation of them, the dispensation 
with them, should be observed. 

This privilege therefore in a high 
strain the pope challengeth to himself; 
asserting to his decrees and sentences the 
force and obligation of laws; so that the 
body of that canon law, whereby he 
pretendeth to govern the church, doth in 
greatest part consist of papal edicts, or 
decretal epistles, imitating the rescripts 
of emperors, anc bearing the same force. 

In Gratian we have these aphorisms 
from popes concerning this their privi- 
lege: 

“ΝΟ person ought to have either the 
will or the power to transgress the pre- 
cepts of the apostolic see.”’* 

“Those things, which by the 
apostolic see have at several times been 
written for the catholic faith, for sound 
doctrines, for the various and manifold 
exigency of the church and the manners 
of the faithful, how much rather ought 
they to be preferred in all honour, and 
by all men altogether, upon all occasions 
whatsoever to be reverently received "ἢ 

‘Those decretal epistles which most 
holy popes have at divers times given out 
from the city of Rome, upon their being 
consulted with by divers bishops,we decree 
that they be received with veneration.” 

“If ye have not the decrees of the 
bishops of Rome, ye are to be accused 
of neglect and carelessness ; but if ye 
have them, yet observe them not, ye are 
to be chidden and rebuked for your te- 
merity.”’|| 


* Nulli fas est vel velle vel posse transgre- 
di apostolicee sedis praeecepta.—P. Greg. IV. 
Dist. xix. cap. 5. 


+ —— Quanto potius que ipsa (sedes apos- 
tolica) pro catholica fide, profanis (1. pro sa- 
nis) dogmatibus, provariis et multifariis ec 
clesiz necessitatibus et fidelium moribus di- 
verso tempore seripsit, omni debent bhonore 
preferi, et ab omnibus prorsus in quibustibet 


opportunitatibus discretione vel dispensatione 
magisira reverenter assam) (—P. Nic. I. Epist. 
Dist. xix. cap, 1. 

{ Decretales epistolas, quas beatissimi pape 
diversis temporibus ab urbe Roma pro diverso- 
rum patrum consultatione dederunt, venerabili- 
ter suscipiendas decernimus.—P. Gelas. 1. (in 
decreto) lit. a Nic. Ῥ. Ep. 42; ad Epist. Gallia, 
Dist. xix. cap. 1. 

|| Si decreta Romanorum pontificum non ha- 
betis, de neglectu atque incuria estis arguendi ; 
5] vero habetis et non observatis, de temeritate 
estis corripiendi et increpandi.—P. Nic. 1. Ep. 
6, ad Phot. Dist. xx. cap. 2. 


228 


** All the sanctions of the apostolic 
see are so to be understood, as if con- 
firmed by the voice of St. Peter him- 
861. 5 

“ς Because the Roman church, over 
which by the will of Christ we do pre- 
side, is proposed for a mirror and exam- 
ple ; whatsoever it doth determine, what- 
soever that doth appoint, is perpetually 
and irrefragably to be observed by all 
men.’’t 

** We who, according to the plenitude 
of our power, have a right to dispense 
above law or right.”’i 

** This see—that which it might do by 
its own sole authority, it is often pleased to 
define by consent of its priests.”’|| 

But this power he doth assume and ex- 
ercise merely upon usurpation, and un- 
warantably ; having no ground for it in 
original right or ancient practice. 

Originally the church hath no other 
general lawgiver, beside our one Lord 
and one Lawgiver.” 

As to practice we may observe, 

1. Anciently (before the first general 
synod) the church had no other laws be- 
side the divine laws; or those which 
were derived from the apostles by tradi- 
tional custom ;$ or those which each 
church did enact for itself in provincial 
synods; or which were propagated from 
one church to another by imitation and 
compliance: or which in like manner 
were framed and settled. 

Whence, according to different tradi- 
tions, or different reasons and circum- 


* Sic omnes apostolice ‘sedis sanctiones ac- 
cipiende sunt, tanquam ipsius divini Petri vo- 
ce firmate sunt.—P. Agatho. Dist. xix. cap. 2 ; 
vide Syn. VI. Act. iv. p. 35. 

+ Quia in speculum, et exemplum S. Roma- 
na ecclesia, cuinos Christus presse voluit, pro- 
posita est, ab omnibus quicquid statuit, quic- 
quid ordinat, perpetuo et irrefragabiliter obser- 
vandum est.—P. Steph. (Dist. xix. cap. 3), 
P. Gelas. 1. Ep. 9, De Dispens. (p. 633.) 

+ Qui secundum plenitudinem potestatis, 
de jure possumus supra jus dispensare.—P. 
Inn. III. Decret. Greg. lib. iii. tit. 8, cap. 4. 

|| Sedes hee quod singulari eam auc- 
toritate perficere valet, multoram spe sacer- 
dotum decernit definire consensu.—P. Nich. I. 
Ep. 18 (ad Carolum. R.) Leo. 1. Ep. i. cap. 5 ; 
P. Hilarius in Conc. Rom. p. 578 ; Caus. 25, 
qu. i. cap.4; P. Urb. Caus. 25, qu. i. cap. 6; 
P. Anas. ad Imp. Anast. P. Siric. Ep. i. (p. 
691.) 


§ .—Syn Constantinop. can. 2. 
2 Eph. iv. 5; James iv. 12. 


A TREATISE OF THE POPE’S SUPREMACY. 


* 


stances of things, several churches did Ὁ 


vary in points of order and discipline. — 


The pope then could not impose his — 


traditions, laws, or customs upon any 
church ; if he did attempt it, he was lia- 
ble to suffer a repulse ; as is notorious in 
the case, when Pope Victor would (al- 
though rather as a doctor than as a law- 
giver) have reduced the churches of Asia 
to conform with the Roman, in the time 
of celebrating Easter; wherein he found 
not only stout resistance, but sharp re- 
proof. 

In St. Cyprian’s time every bishop had 
a free power, according to his discretion, 
to govern his church ; and it was deem- 
ed a tyrannical enterprise for one to pre- 
scribe to another, or to require obedience 
from his colleagues; as otherwhere by 
many clear allegations out of that holy 
man we have showed: “For none of 
us”’ (saith he) ‘ makes himself a bishop of 
bishops, or by a tyrannical terror compels 
his colleagues to a necessity of obedience ; 
since every bishop, according to the licence 
of his own liberty and power, hath his own 
freedom, and can no more be judged by 
another, than he himself can judge anoth- 
αὐ Ὁ 

If any new law were then introduced, 
or rule determined for common praciice, 
it was done by the general agreement of 
bishops, or of a preponderant multitude 
among them, to whom the rest out of 
modesty and peaceableness did yield 
compliance ; according to that saying of 
the Roman clergy to St. Cyprian (upon 
occasion of the debate concerning the 
manner of admitting lapsed persons to 
communion), * That decree cannot be val- 
id that hath not the consent of the major 
part.’’°+ 

The whole validity of such laws or 
rules did indeed wholly stand upon pre- 
sumption of such consent; whereby the 
common liberty and interest was secur- 
ed. 


* Neque enim quisquam nostrum episcopum 
se esse episcoporum constituit, aut tyrannico 
terrore ad obsequendi necessitatem collegas 
suos adigit; quando habeat omnis episcopus 
pro licentia libertatis et potestatis sue arbitrium 
proprium; tamque judicari ab alio non possit, 
quam nec ipse potest alterum judicare.—Cypr. 
in Conc. Carthag. 

+ Quoniam nec firmum decretum potest esse, 
quod non plurimorum. videbitur habuisse con~ 
censum.—Cler. Rom. ad Cypr. (Epist. 31.) 


=: > = FF = 


A TREATISE OF THE 


2. After that by the emperor’s conver- 
sion the church, enjoying secular protec- 
tion and encouragement, did reduce it- 
self, as into a closer union and freer com- 
munication of parts, so into a greater 
uniformity of practice; especially by 
means of great synods, wherein (the 
governors and representatives of all 
churches being called unto them, and 
presumed to concur in them) were or- 
dained sanctions, taken to oblige all ;* 
the pope had indeed a greater stroke than 
formerly, as having the first place in or- 
der, or “privilege of honour,” Πρωτεῖα 
τιμῆς, in ecclesiastical assemblies, where 
he did concur; yet had no casting vote, 
or real advantage above others: all 
things passing by majority of vote. This 
is supposed as notorious in the acts of 
the fifth council: * This” (say they) ‘is 
a thing to be granted, that in councils we 
must not regard the interlocution of one 
or two, but those things which are com- 
monly defined by all, or by the most.” 

So also in the fifth council, George, 
bishop of Constantinople, saith, that ‘‘see- 
ing every where the council of the mul. 
titude, or of the most, doth prevail, it is 
necessary to anathematize the persons 
before mentioned.”t 

3. Metropolitan bishops in their prov- 
inces had far more power, and more 
surely grounded, than the pope had in 
the whole church (for the metropolitans 
had an unquestioned authority, settled by 
custom, and confirmed bp synodical de- 
crees), yet had not they a negative voice 
in synodical debates: for it is decreed to 
the Nicene synod, that in the designation 
of bishops (which was the principal af- 
fair in ecclesiastical administrations), 
“plurality of votes should prevail.’’|| 

It is indeed there said, that none should 
be ordained χωρὶς γγώμης, without the 


* Idem enim omnes credimur operati, in quo 
deprehendimur eadem omnes eensure et disci- 
ay consensione sociati.—Cler. Rom. ad Cypr. 

ror. 

᾿ Illo certe constituto, quod in conciliis non 
unius vel secundi interlocutionem attendere 
oportet, sed hec que communiter ab omnibus 
vel amplioribus definiuntar.—Concil. v. Collat. 
6, p. 263. 

ἘΦ ᾿Επειδὴ τοῦ πλήθους, ἤτοι τῶν πολλῶν πανταχοῦ 
ἡ βουλὴ κρατεῖ, ἀναγκαῖόν ἐστιν ὀνομαστὶ τὰ λεχθέν- 
Ta πρόσωπα ἀναθεματισθῆναι.---Ὑ I. Syn. Act. Xvi. 
p. 249. 

|| Κρατείτω ἡ τῶν πλειόνων Wiipos—Cone. Nic. 
can. 6. 


POPE’S SUPREMACY. 229 
opinion of the metropolitan: but that 
doth not import a negative voice in him, 
but that the transaction should not pass 
in his absence, or without his knowl- 
edge, advice, and suffrage ; for so the 
apostolical canon (to which the Nicene 
Fathers there did alude and refer, mean- 
ing to interpret it) doth appoint, that the 
metropolitan should “do nothing ἄνευ 
τῆς πάντων γνώμης, without the opinion 
of all,’* that is, without suffrage of the 
most, concluding all (for surely that ca- 
non doth not give to each one a negative 
voice.) And sothe synod of Antioch 
(held soon after that of Nice, which 
therefore knew best the sense of the Ni- 
cene Fathers, and how the custom went) 
doth interpret it, decreeing, that “ἃ bish- 
op should not be ordained without a syn- 
od, and the presence of the metropoli- 
tan of the province ;”7 in which synod 
yet they determine, that “plurality of 
votes should carry it;”i no peculiar ad- 
vantage in the case being granted to the 
metropolitan. 

Seeing, therefore, provincial synods 
were more ancient than general, and 
gave pattern to them; if we did grant 
the same privilege to the pope in general 
synods, as the metropolitans had in pro- 
vincial (which yet we cannot do with 
any good reason or ground), yet could 
not the pope thence pretend to an author- 
ity of making laws by himself. 

4. It was then a passable opinion, that 
he, as one, was in reason obliged to yield 
to the common judgment of his col- 
leagues and brethren; as the Emperor 
Constantius told Pope Liberius, that 
“the vote of the plurality of bishops 
ought to prevail.”’|| 

5. When Pope Julius did seem to 
cross a rule of the church, by communi- 
cating with persons condemned by syn- 
ods, the Fathers of Antioch did ‘* smart- 
ly recriminate against him, shewing that 


*® Kara κανόνα ἐκκλησιαστικον, ἀλλὰ μηδὲ ἐκεῖνος 
ἄνευ τῆς τῶν πάντων γνώμης ποιείτω rt.—Apost. 
Can. 84. 

Tt 'Exicxoroy μὴ χειροτονεῖσθαι diya συνόδον, καὶ 
παρουσίας τοῦ ἐν τὴ μητροπόλει τῆς ἐπαρχίας.--- Ἄγ, 
Act. Can. 19. 

t κρατεῖν τὴν τῶν πλειόνων Yidow.—Ibid. 
Κρατείτω ἡ τῶν πλειόνων ψῆφος.--- νη. Nic, can. 6. 

|| Τῶν γὰρ πλειόνων ἐπισκόπων ἡ ψῆφος ἰσχύειν 
igcider.—Theod. ii. 16. 


230 


they were not to receive canons from 
him.”’* 

6. So far was the pope from prescrib- 
ing laws to others, that he was looked up- 
on as subject to the laws of the church 
no less than others; as the Antiochene 
Fathers did suppose, ‘complaining to 
Pope Julius of his transgressing the ca- 
nons:”’+ the which charge he doth not 
repel by pretending exemption, but by 
declaring that he had not offended against 
the canons, and retorting the accusation 
against themselves; as the African Fa- 
thers supposed, when they told Pope Ce- 
lestine, that he could not admit persons 
to communion which had been excom- 
municated by them, that being contrary 
to a decree of the Nicene synod ;{ as the 
Roman church supposed itself, when it 
told Marcian, that they could not receive 
him without leave of his father who had 
rejected him.|| This the whole tenor of 
ecclesiastical canons sheweth, they run- 
ning in a general style, never excepting 
the pope from the laws prescribed to oth- 
er bishops. 

7. The privilege of dispensing with 
laws had then been a strange hearing, 
when the pope could in no case dispense 
with himself for infringing them, with- 
out bringing clamour and censure upon 
him. 

8. It had, indeed, been a vain thing for 
synods, with so much trouble and solem- 
nity to assemble, if the pope without 
them could have framed laws, or could 
with a puff of nis mouth have blown 
away the results of them by dispensa- 
tion. 

9. Even in the growth of papal do- 
minion, and after that the seeds of Ro- 


* T'vapn κοινῇ σφοδρότερον bu’ ἐπιστολῆς dvreyxa- 
λοῦσι τῷ ᾿Ιουλίῳ, δηλοῦντες μὴ δεῖν κανονίζεσθαι rag’ 
a’rov.—Socr. il. 1d. 

+ Ὑμεῖς ὡς παρὰ κανόνας ποιήσαντας ἡμᾶς ἐμέμ- 
ψψασθε . P. Julii Epist. apud Athanas. in 
Apol. ii. p. 748. “Τινές εἰσιν oi παρὰ κανόνας πράζ- 
avres, ἡμεῖς, ὅκα. p. “ 48, 

t Μηδὲ τοὺς παρ᾽ ἡμῶν ἀποκοινωνήτους, &c.— 
Epist. ad P. Ceiest. I. 

|| Οὐ δυνάμεθα ἄνευ τῆς ἐπιτροπῆς τοῦ τιμίου πατ- 
ρός σου τοῦτο rorjioat.—Lpiph. Heer. 42. 

§ It was then a maxim becoming the mouth 
of a pope, Universe pacis tranquillitas non ali- 
ter poterit custodiri, nisi saa canonibus rever- 
entia intemerata servetur.—P. Leo J. Ep. 62. 
The tranquility of an universal peace cannot 
otherwise be kept, unless due reverence be 
paid to the canons. 


A TREATISE OF THE POPE’S SUPREMACY. 


man ambition had sprouted forth to ἃ 
great bulk, yet had not popes the heart 
or face openly to challenge power over 
the universal canons, or exemption from 
them ; but pretended to be the chief ob- 
servers, guardians, defenders, and execu- 
tors of them; or of the rights and_privi- 
leges of churches established by them :* 
for while any footsteps of ancient liberty, 
simplicity, and integrity did remain, a 
claim of paramount or lawless authority 
would have been very ridiculous and very 
odious. Pope Zosimus I. denieth that he 
could alter the privileges of churches.” 

10. If they did talk more highly, re- 
quiring observance to their constitutions,° 
it was either in their own precinct, or in 
the provinces where they had a more 
immediate jurisdiction, or in some cor- 
ners of the west, where they had obtain- 
ed more sway; and in some cases, 
wherein their words were backed with 
other inducements to obedience ; for the 
popes were commonly wise in their 
generations, accommodating their dis- 
course to the state of times and places, 

11. It is also to be observed, that often 
the popes are supposed to speak and 
constitute things by their own. authority,° 
which indeed were done by synods, con- 
sisting of western bishops more closely 
adhering to that See, in regard to those 
regions ;* the decrees of which synods 
were binding in those places, not so 
much by virtue of papal authority, as 
proceeding from the consent of their ow 
bishops: how ready soever he were to 
assume all to himself, pretending those 
decrees as precepts of the apostolical 
see. 

Whence all the acts of modern popes 
are invalid, and do not oblige, seeing they 
do not act in synod; but only of their 
own head, or with the advice of a few 
partisans about them, men linked in com- 


* "Anaca κατὰ δύσιν civodos—Cone. Eph. p. 
332. Livodor dvixaveat τῇ συνόδῳ ἀποστολικοῦ.---- 
Syn. VI. Act. iv. p. 60. N. The pope did in 
those councils ask the placets.—P. Hu. in Cone. 
R. (p. 578.) 

« P. Hil. Ep. 2; N. B. P. Innoc. I. Ep. ii. 
12; P. Hil. Ep. 4; P. Gelas, I. Ep. ix. p. 634; 
xiii. 639; De Anath. p. 645. 

» P. Zos. lL Ep, 7. (ad Epise. Vienn. et Narb.) 
Caus. xxv. qu. i. cap. 7. 

* Ῥ, Siric. Ep. lL. 

4 Leo M. Ep. 1, cap. 5; P.Gelas. Ep. 9. 

4 P. Siric. Ep. 4. 


A TREATISE OF THE POPE’S SUPREMACY. 


mon interest with them to domineer over 
the church. 

12. Yet even in the western countries, 
in later times, their decrees have been 
contested, when they did seem plainly to 
clash with the old canons, or much to 
derogate from the liberties of churches ; 
nor have there wanted learned persons 
in most times, who, so far as they durst, 
have expressed their dislike of this usur- 
pation. 

“ For although the bishop of Rome be 
more venerable than the rest that.are in 
the world, upon account of the dignity 
of the apostolical see, yet it is not lawful 
for him in any case to transgress the 
order of canonical governance: for as 
every bishop who is of the orthodox 
church, and the spouse of his own See, 
doth entirely represent the person of our 
Saviour; so generally no bishop ought 
pragmatically to act any thing in anoth- 
er’s diocese.’ * 

13. In the time of Pope Nicholas I., 
the Greeks did not admit the Roman de- 
crees ; so that pope in an Epistle to Pho- 
tius complains,‘ “ that he did not receive 
the decrees of the popes, whenas yet 
they ordained nothing but what the natu- 
ral, what the Mosaical, and what the law 
of grace required.”+ And in another 
Epistle-he expostulates with him for say- 
ing, that *‘ they neither had nor did ob- 
serve the decrees made by the holy popes 
of the prime See of the Roman church.”’¢ 

14. That which greatly did advance 
the papal jurisdiction, and introduced his 
usurpation of obtruding new decrees on 
the church, was the venting of the forged 
Decretal Epistles under the name of old 


* Licet nomque pontifex Romane ecclesix 
ob digniiatem apostolice sedis ceteris in orbe 
constitutis reverentior habeatur; non iamen ei 
licet transgredi in aliquo canonici moderaminis 
tenorem ; sicut enim unusquisque orthodoxe 
ecclesia pontifex ac sponsus propriz sedis uni- 
formiter speciem gerit Salvatoris, ita generali- 
ter nulli convenit quippiam in alterius procaci- 
terpatrare episcopi dimcesi.—Glab. Rod. 2,4; 
vide Baron. ann. 996, § 22, 23. 

+ Noli quia decreta ipsoram non susceperis 
amplius asseverare, cam ipsi nthil nisi quod 
Naturalis, quod Mosaica, necnon et gratia lex 
jussit, instituant.—P. Nic. 1. Ep. 11, (ad Phot.) 

ἘΦ Decretalia autem, que a sanctis pontitici- 
bus prime sedis Romane ecclesia sunt insti- 
tuta,—cur vos non habere vel observare dici- 
tis ?—Id. Ep. 6. (ad Phot. 

€ Circa. an. 860. y 


popes;? which when the pope did allege 
for authorizing his practices, the French 
bishops, endeavouring to assert their 
privileges, did allege that ‘they were 
not contained in the whole body of their 
canons.”’* , 

15. The power of enacting and dis- 
pensing with ecclesiastical laws touching 
exterior discipline, did of old belong to 
the emperor. And it was reasonable 
that it should; because old laws might 
not conveniently suit with the present 
state of things and the public welfare ; 
because new laws might conduce to the 
good of church and state, the care of 
which is incumbent on him ; because the 
prince is bound to use his power and au- 
thority to promote God’s service, the 
best way of doing which may be, by 
framing orders conducible thereto. 

Accordingly the emperors did enact 
divers laws concerning ecclesiastical 
matters, which we see extant in the 
codes of Theodosius and Justinian. 

“These things” (saith the council of 
Arlest) “we have decreed to be present- 
ed to our lord the emperor, desiring his 
clemency, that if any be defective, it 
may be supplied by his prudence ; if any 
thing be unreasonable, it may be correct- 
ed by his judgmeni; if any thing be 
reasonably ordered, it may by his help, 
the divine grace assisting, be perfected.” 

We may observe, that popes did allow 
the validity of imperial laws. Pope 
Gregory I. doth allege divers laws of 
divers emperors concerning ecclesiasti- 
eal affairs, as authentic and obligatory 
rules of practice." 

16. Divers churches had particular 
rights of independency upon all power 
without themselves. 

Such as the church of Cyprus in the 
Ephesine synod did claim and obtain the 
confirmation of. 


* Quangnam quidam vestrum scripserint 
haud illa decretalia priscoram pontificum in 
toto codicis canonum corpore contineri descrip- 
ta, &e.—P. Nich. J. Ep. 42. (ad Galli@ Epise.) 

+ Hece—domino Imperatori presentanda de- 
creviinus, poscentes ejus clementiam ui siquid 
hic minus est, ejus prudenia suppleatur, si 
quid secus quam se ratio habet, ejus judicio 
emendetar; si quid rationabiliter taxatum est, 
ejus adjutorio divina opitulante clementia per- 
ficiator.—Conc. Arel.iv. cap. 26, ann. 813, (sud 
Carola M.) 

* Vide Hinom. 

* P. Greg. I. Ep. xi. 56. 


232 


Such was the ancient church of Britain 
before Austin came into England. 

“The Welsh bishops are consecrated 
by the bishop of St. David’s and he him- 
self in like manner is ordained by others, 
who are, as it were, his suffragans, pro- 
fessing no manner of subjection to any 
other church.”’* 

V. Sovereign power, immediately by 
itself, when it pleaseth, doth exercise all 
parts of jurisdiction, setting itself in the 
tribunal; or mediately doth execute it by 
others, as its officers or commissioners, 

Wherefore now the pope doth claim 
and exercise universal jurisdiction over 
all the clergy ;' requiring of them en- 
gagements of strict submission and obe- 
dience to him ; demanding that all causes 
of weight be referred to him; citing 
them to his bar, examining and deciding 
their causes; condemning, suspending, 
deposing, censuring them, or acquitting, 
absolving, restoring them, as he seeth 
cause, or findeth in his heart;+ he doth 
encourage people to accuse their pastors 
to him, in case any doth infringe his 
laws and orders. 

But (in general) that originally or an- 
ciently the pope had no such right appro- 
priate to him may appear by arguments, 
by cross instances, by the insufficiency 
of all pleas and examples alleged in fa- 
vour of this claim. For, 

1. Originally there was not at all 
among Christians any jurisdiction like to 
that which is exercised in civil govern- 
ments, and which now the papal court 
doth execute. For this our Saviour did 
prohibit, and St. Peter forbad the pres- 
byters καταχυριεύειν τῶν κλήρων, And 
St. Chrysostom affirmeth the episcopal 
power not to be αὐθευτία, or ἀρχή. And 
ecclesiastical history doth inform us, that 
such a jurisdiction was lately introduced 
in the church, as by other great bishops, 


* Episcopo Wallie a Menevensi antistite 
sunt consecrati, et ipse similiter ab aliis tan- 
quam suffraganeis est constitutus, nulla peni- 
tus alii, ecclesia facta professione vel subjec- 
tione.—Girald. Cambr. Itin. ii. 1. 

+ Per hoc illam de tota ecclesia judicare.— 
P. Gelas. 1. Ep. 4. Cunctos ipse judicaturusa 
nemine est judicandus.—Dist. xl. cap. 6; 
Caus. 2,qu 7, cap. 45, ὅδε. Sacra statuta et 
veneranda decreta episcoporum causas, utpote 
majora negotia nostre definiendas censurce 
mandarunt.—P. Nic. 1. Ep. 38. 

' Bell. ii. 18, 26. 


A TREATISE OF THE POPE’S SUPREMACY. 


so especially by the bishop of Rome: 
** For” (saith Socrates) “" from that time 
the episcopacy of Alexandria, beyond 
the sacerdotal order, did assume a domi- 
neering power in affairs.””* 

The which kind of power the Roman 
bishops had long before assumed; for 
(saith he) ‘* the episcopacy of Rome, in 
like manner as that of Alexandria, had 
already a great while ago gone before 
in a domineering power beyond that of 
the priesthood.’’+ 

At first the episcopal power did only 
consist in paternal admonition, and cor- 
ruption of offenders, exhorting and per- 
suading them to amendment; and in 
case they contumaciously did persist in 
disorderly behaviour, bringing them be- 
fore the congregation;* and the cause 
being there heard and proved, with its 
consent in imposing such penance or 
correction on them as seemed needful for 
the public good, or their particular bene- 
fit: ‘* All things” (saith St. Cyprian) 
‘shall be examined, you being present 
and judging ;”t and (elsewhere), “ac- 
cording to your divine suffrages ; accord- 
ing to your pleasure.”’|| 

2. Originally no one bishop had any 
jurisdiction over another, or authority to 
judge his actions; as St. Cyprian (who 
well knew the current judgment and 
practice of his age) in many places doth 
affirm; who particularly doth reflect on 
the Roman bishop for presuming to cen- 
sure his brethren, who dissented from 
him: ‘ Let us all” (saith he) “ expect 
the judgment of our Lord Jesus Christ, 
who only hath power to prefer us to the 
government of his church, and _ to judge 
of what we ἀο. 


* Kai γὰρ ἐκ ἐκείνου ἡ ἐπισκοπὴ ᾿Αλεξανδρείας 
πέρα τῆς ἱερατικῆς τάξεως κατὰ δυναστείαν τῶν πραγ- 
μάτων ἔλαθε τὴν doxiv.—Socr. vii. 7. 
τῆς Ρωμαίων ἐπισκοπῆς ὁμοίως τῇ ᾿Αλεξ- 
ανδρέων πέρα τῆς ἱερωσύνης ἐπὶ δυναστείαν ἤδη πάλαι 
προελθούσης .----ϑΟογ. vii. 11. 

+ Examinabunter singule presentibus, et 
judicantibus vobis.—Cypr. Ep. 12. (fratribus in 
plebe.) 

|| Secundum vestra divina suffragia.—Cypr. 
Ep. 40. Secundum arbitrium quoque ves- 
trum.—IJd. (Ep. 46.) Tertull. Apol. 39. 1) ὲ- 
dem ——. 

§ Expectemus universi judicium Domini 
nostri Jesu Christi, qui unus et solus habet po- 

' 1 Pet. v.; Chrys. in 1 Tim. iii. 1, in Eph. 
Orat. 11, Hier. Ep. 3, 62; Isid. Pelus. Ep. xx. 
125 ; iv. 219. 

κ 1 Cor. v. 4, 12; 2 Cor. ii. 6. 


A TREATISE OF THE POPE’S SUPREMACY. 


3. Even the community of bishops did 
not otherwise take notice of, or intermed- 
die with, the proceedings of any bishop 
in his precinct and charge ; except when 
his demeanour did concern the general 
state of the church, intrenching upon the 
common faith, or public order and peace. 

In other cases, for one or more bishops 
to meddle with the proceedings of their 
brother, was taken for an ἀλλοτριοεπι- 
σκοπία, ἃ pragmatical intrusion upon 
another’s business ;:and an* invasion of 
that liberty which did belong to each 
bishop by the grant of our Lord, and the 
nature of his office. 

As by those passages of St. Cyprian, 
and the declaration of the synod with 
him, doth appear. 

4. In cases needing decision for the 
public good of the church, the law and 
custom of the church, confirmed by the 
Nicene synod, did order, that jurisdic- 
tion should be exercised, and all causes 
finally determined in each province ; so 
that no regard is had to the pope, no ex- 
ception in favour of him being expressed 
or implied.' 

The which constitution, if we believe 
Pope Leo himself, cannot in any case by 
any power be revoked or infringed.* 

That is most expressly confirmed by 
the synod of Antioch, in the code of the 
universal church: “If any bishop ac- 
cused of certain crimes shall be con- 
demned by all the bishops in the province, 
and all shall unanimously vote against 
him, he shall not be judged again by 
others ; but the unanimous sentence of 
the bishops of the province shall remain 
valid.”’+ 
Here is no consideration or exception 
of the pope. 

5. Accordingly in practice, synods, 
without regard or recourse to the pope, 


festatem et preeponendi nos in ecclesiam suam 
gubernatione et de actu nostro judicandi.— 
Cypr. in Conc. Carth. 

* In venerabilis concilii Niceni contumelia 
S#pe versatus, alienarum tibi provinciarum ju- 
Ta temerarie rapuisti—P. Felix Acacio apud 
Baron. an. 484, § 17. 

T Eirts ἐπίσκοπος ἐπί τισιν ἐγκλήμασι κατηγορη- 
θεὶς κριθείη ὑπὸ πάντων τῶν ἐν τῇ ἐπαρχίᾳ ἐπισκό- 
Rov, πάντες τε σύμφωνοι μίαν car’ αὐτοῦ ἐξενέγκοιεν 
Ψῆφον͵ τοῦτον μηκέτι nap’ ἑτέροις δικάζεσθαι" ἀλλὰ 
sd βεδαίαν τὴν σύμφωνον τῶν ἐπὶ τῆς ἐπαρχίας 

ἰσκόπων ἀπύφασιν.---Ἔγηῃ. Ant. Can. 16, 

' Can. 5. 


Vou. III- 30 


233 


did judge bishops upon offences charged 
against them. 


6. The execution of those judgments 


was intrusted to metropolitan bishops ; 
or had effect by the people’s consent; 
for it being declared that any bishop had 
incurred condemnation, the people did 
presently desert him. 


Every bishop was obliged to confer 


his part tothe execution; as Pope Gela- 
sius affirmeth.* 


7. If the pope had such judicial power, 


seeing there were from the beginning 
so many occasions of exercising it, there 


would have been extant in history many 


clear instances of it; but few can be 
alleged, and those (as we shall see) im- 


pertinent or insufficient. 

8. Divers synods (great and smaller) 
did make sanctions contrary to this pre- 
tence of the pope; appointing the decis- 
ion of causes to be terminated in each 
diocese, and prohibiting appeals to him: 
which they would not have done, if the 
pope had originally, or according to com- 
mon law and custom, a supreme judicial 
power. 

9. The most favourable of ancient 
synods to papal interest, that of Sardica, 
did confer on the pope a power, qualified 
in matter and manner, of causing epis- 
copal causes to be revised ; which shew- 
eth that before he had no right in such 
cases, nor then had an absolute power. 

10. ‘The pope’s power of judging bish- 
ops hath been of old disclaimed as an 
illegal and upstart encroachment. 

When the pope first nibbled at this 
bait of ambition, St. Cyprian and _ his 
bishops did reprehend him for it. 

The bishop of Constantinople denied 
that Pope Gelasius alone might condemn 
him ; aecording to the canons—the pope 
ranteth at it, and reasoneth against it ;t 
but hath no material argument or ex- 
ample for it (concerning the papal au- 
thority peculiarly), beside the Sardican 
canon. 

11. The popes themselves have been 


* Quod non solum preesuli apostolico facere 
licet, sed cuicunque pontifici, ut quoslibet et 
quemlibet locum, secundum regulam heereseos 
ipsius ante damnate, a catholica communione 
discernant.—P. Gelas. 1. Ep. 4. | 

¢ Euphemium vero miror, δὶ ignorantiam 
suam ipse non perspicit, qui dicit Acacium ab 
uno non posse damnari P. Gelas. I. Ep. 
4. Nobis opponunt canones ——. Id. ibid. 


234 


judged for misdemeanour, heresy, schism ; 
as hereafter we shall shew. 

12. 'The popes did execute some judg- 
ments, only by a right common to all 
bishops, as executors of synodical de- 
crees.* 

13. Other bishops did pretend to judi- 
cature, by privilege: as Juvenalis, bish- 
op of Jerusalem, did pretend that to him 
did belong the judgment of the bishop of 
Antioch.t 

14. ‘The popes were subject to the em- 
perors ; who, when they pleased, did in- 
terpose to direct or qualify all jurisdic- 
tion ;" commanding the popes them- 
selves—wherefore the popes were not 
judges sovereign, but subordinate. 

Pope Gregory I. did refer the great 
question about the title of e@cumencial 
bishop to the judgment of the Emperor 
Mauricius.i 

These things will more fully appear 
in the discussion of the particulars con- 
cerning the chief branches of jurisdic- 
tion; more especially under the tenth 
branch of sovereignty. 

They allege that passage of Valentin- 
ian, in his Epistle to Theodoius, ““ That 
the most blessed bishop of Rome, to 
whom antiquity hath given a priesthood 
over all, hath ἃ 566 and power to judge 
both of Δία and priests.”’|| 

This was suggested by Pope Leo and 
his adherents to the young emperor ; but 
it signifieth no more, but that in the judg- 
ment of priests (as of faith) he was to 
have his share, or at most to be ἃ lead- 
ing person therein. 

Theodosius (a mature, grave, pious 


* Quod non solum presuli apostolico facere 
licet, &c.—P. Gelas. [. Ep. 4. (Supr. in Arg. 
6), vide Ep. 13. 

+ ᾿Ε χρῆν Ἰωάννην τῷ ἀποστολικῷ τῆς Ἵεορ- 
σολύμων ἁγίας τοῦ Θεοῦ ἐκκλησίας ὑπακοῦσαι, καὶ τι- 
μήσαι" παρ᾽ ᾧ μάλιστα ἔθος αὐτὸν τῶν ᾿Αντιοχέων 
θρόνον ἐξ ἀποστολικῆς ἀκολουθίας καὶ παραὸ ὄσεως 
ἰθύνεσθαι, καὶ nap’ αὐτῷ δικάζεσθαι.--- ὅγηῃ. Eph. 
Act. iv. (p. 400.) 

+ —— utpiissimus dominus Mauritius ip- 
sum illud negotium judicare dignaretur.— 
Greg. Ep. iv. 22, 

\| Ἵνα μακαριώτατος ἐπίσκοπος τῆς Ῥωμαίων πό- 
λεως, ᾧ τὴν ἱερωσύνην κατὰ πάντων ἡ ἀρχαιότης, παρ- 
ἔσχε, χώραν καὶ εὐπορίαν ἔχειν περί τε πίστεως καὶ 
ἱερέων κρίνειν Act. Syn. Chale. p. 25. 

™ Justin. Nov. cxxili. cap. 3; Jubemus 
Epise. Rom. 


A TREATISE OF THE POPE’S SUPREMACY. 


= a 
3 


prince) did not regard that pretence of 
Leo, nor the appeal of Flavianus.* 

VI. To the sovereign of any state be- 
longeth the choice, constitution, confirm. _ 
ation, commissionating of all inferior 
magistrates ;t that none uncapable, un- 
worthy, or unfit for offices, or disaffected 
to the state, be intrusted with the man- 
agement of affairs. 

Wherefore the pope doth claim and 
exercise these prerogatives so far as he 
can; pretending at least that no bishop 
can be constituted without his designa- 
tion, or his licence, and his confirmation 
of the nomination, collation, or election. 

And these privileges by the great ad- 


‘| vocates are upon highest terms asserted 


to him." 

In this matter may be distinguished, 

1. The designation of the person by 
election, or otherwise. 

2. The confirmation of that. 

3. The ordination or consecration of 
him to his office; the which conferreth 
on him his character and authority. 

4. The authority by which he acteth. 

Into all these the pope hath intruded 
himself, and he will have a finger in 
them. 

1. He gladly would have drawn to 
himself the collation and disposal of all 
benefices, challenging a general right to 
dispose of all at his pleasure;t Lut not 
having been able wholly to deprive 
princes and patrons of their nominations, 
and corporations of their election; yet 
he hath by reservations, provisions, colla- 
tions of vacancies apud sedem, resigna- 
tions, devolutions, and other such tricks, 
extremely encroached on the rights of 
all, to the infinite vexation, damage, and 
mischief of Christendom.° 


*"Tya ὃ προλεχθεὶς συναχθέντων ἐκ πάσης τῆς οἷ- 
κουμένης καὶ τῶν λοιπῶν ἃ ἱερέων Ibid. Ρ. 28. 

7 Upon a sovereign all inferior magistrates 
depend. 

¢ Licit ecclesiarum, personatuum, dignita- 
tum, aliorumque beneficiorum ecclesiasticorum 
plenaria dispositio ad Romanum noscatur pon= 
tificem pertinere, &¢.—Clem. 1V. in Sexto, lib. 
lil. tit. 4, cap. 2; wide ibid. cap. iv. 10; xii. 20. 
Although the plenary disposal of all churches, 
parsonages, dignities, and other ecclesiastical 
benefices be known to belong to the Pope of 
Rome, &c. 

" Bell. iv. 24. 
ἰῷ Clem. IV. in Sexto, lib. iii. tit. 4, cap. 14, 

9. 


2. He pretendeth that no bishop shall 
be ordained without his licence. 

3. He obligeth the person ordained 
to swear obedience to him. 

4. He pretendeth that all bishops are 
his ministers and deputies. 

But no such privileges have any found- 
ation or warrant in holy scripture, in an- 
cient doctrine, or in primitive usage : 
they are all encroachments upon the 
original rights and liberties of the church, 
derived from ambition and avarice ; sub- 
sisting upon usurpation, upheld by vio- 
lence. 

This will appear from a survey of an- 
cient rules and practices concerning this 
matter. 

The first constitution after our Lord’s 
decease of an ecclesiastical person was 
that of Matthias into the vacant aposto- 
late,’ or bishopric of Judas ;* wherein 
(upon St. Peter’s motion) all the disciples 
present did by consent present two ;t 
out of whom God himself did elect one,t 
by determining the lot to fall upon Mat- 
thias; so that this designation being 
partly human, partly divine, so far as it 
was human, it went by free election of 
the whole fraternity; and St. Peter, 
beside generally suggesting the matter 
to be done, did assume nothing peculiar 
to himself. 

The next constitution we meet with 
is that of deacons to assist the apostles 
and elders in discharge of inferior of- 
fices ; wherein the apostles did commit 
the designation of the persons to the 
multitude of the disciples, who elected 
them ; and presented them to the apostles, 
who, by prayer and laying on of hands, 
did ordain them.\| Nor had St. Peter in 
this action any particular stroke. 

As to the constitution of bishops in 
the first apostolical times the course was 
this: the apostles, and apostolical per- 
sons (who were authorized by the apos- 
tles to act with their power, and in their 
stead), did in churches founded by them 
constitute bishops, such as divine inspira- 
tion, or their grace of discretion did 


* 'Επισκοπὴν αὐτοῦ λάβοι Erepos.—Act. i. 20. 

+ Kai ἔστησαν d60.—Ver. 23. 

Φ ᾿Ανάδειξον ἐκ τοῦτων τῶν δύο ἕνα ὃν éehéfo,— 
Ver. 24. 

| Acts vi. 2, 5.—To πλῆθος τῶν μαθητῶν καὶ 
ἐξελέξαντο. 

® Acts i. 15. 


A TREATISE OF THE POPE’S SUPREMACY. 


235 


guide them to ;* so did St. John in Asia, 
‘* setting those apart for the clergy whom 
the Spirit had marked out.” 

This was not done without the consent 
of the Christain people, as Clemens Ro- 
manus telleth us in his excellent Epistle 
to the Corinthians :~ but he doth not ac- 
quaint us (although he were himself bish- 
op of Rome) that the pope had any thing 
to do in such constitutions, or in confirm- 
ations of them; “the whole church” 
(saith he) ““ consenting: why doth he 
not add, for his own sake, “‘and the pope 
confirming ?” 

In the next times, when those extraor- 
dinary persons and faculties had expired, 
when usually the churches planted were 
in situation somewhat incoherent and re- 
mote from each other, upon a vacancy 
the clergy and people of each church did 
elect its bishop; in which action com- 
monly the clergy did propound and re- 
commend a person or persons, and the 
people by their consent approve, or by 
their suffrages elect one :}} a strict exam- 
ination of his life and doctrine interven- 
ing: the which order Tertullian briefly 
doth intimate in those words: “The 
presidents of the church are certain el- 
ders well approved, who have obtain- 
ed that honour, ‘not by price, but by 
proof.” 

It may be inquired, how a bishop then 
was ordained, in case his city was very 
remote from any other churches ? 

Did they send for bishops from distant 
places to ordain him ?—or did the pres- 
byters of the place lay their hands on 
him ?—or did he receive no other ordina- 
tion than that he had before of presby- 
ter >—or did he abide no bishop till op- 
portunity did yield bishops to ordain him ? 
—or did Providence order, that there 
should be no such solitary churches ? 
The ancient commentator, contemporary 


* Kai Karacrijons κατὰ πόλιν πρεσβυτέρους, ὡς 
ἐγὼ σοὶ διεταξάμην.----ΤῚϊ. i. 5. Διακρίσεις πνευμά- 
των.----1 Cor. xil. 10. 

t Κλήρῳ ἕνα ye κληρώσων τῶν ὑπὸ τοῦ πνεύματος 
onpatvonévoyv.— Eus, Ἧι, 23. 

Tots οὖν κατασταθέντας tr’ ἐκείνων, ἣ μεταξὺ 
ὑφ᾽ ἑτέρων ἐλλογίμων ἀνόρων, συνενδοκησάσης ἐκκλη- 
σίας raons.—Clem, Epist. p. 57. 

|| Kai οὗτοι δοκιμαζέσθωσαν πρῶτον, εἶτα διακο- 
νείτωσαν, ἀνέγκλητοι dvres.— 1 Tim. ili. 10, 

§ President probati quique seniores, hono- 
rem istum non pretio, sed testimonio adepti.— 
Tertull. Apol. 39. Plena diligentia, explorati- 
one sincere.—Cypr. Ep. 68. 

» 


—— “~~  , 


236 


to St. Ambrose, and bearing his name, 
did concéive,* that upon decease of a 
bishop the elder of the presbyters did 
succeed into his place. Whence had he 
this? out of his invention and conjec- 
ture, or from some tradition and_histo- 
ry °° 

Afterward, when the faith was diffus- 
ed through many provinces, that churches 
grew thick and close, the general prac- 
tice was this: the neighbour bishops (be- 
ing advertised of a vacancy, or want of 
a bishop) did convene at the place ; then 
in the congregation the clergy of the 
place did propound a person, yielding 
their attestation to his fitness for the 
charge; which the people hearing, did 
give their suffrages accepting him, if no 
weighty cause was objected against him ; 
or refusing him, if such cause did ap- 
pear: then, upon such recommendation 
and acceptance, the bishops present did 
adjoin their approbation .and consent ; 
then by their devotions, and solemn laying 
on of their hands, they did ordain or con- 
secrate him to the function. 

Of this course most commonly prac- 
tised in his time we have divers plain tes- 
timonies in St. Cyprian, the best author 
extant concerning these matters of an- 
cient discipline: ‘* For which reason,” 
saith he, ‘that from divine tradition and 
apostolical observation is to be observed 
and held, which also is with us, and al- 
most through all provinces, kept; that for 
duly celebrating ordinations unto. that 
people, for whom a bishop is ordained, 
all the neighbour bishops of the same” 
(province or people) “ should resort ; and 
a bishop should be chosen, the people 
being present, which most fully knoweth 
the life of each one, and hath from his 
conversation a thorough insight into bis 
practice; the which we see done with 
you in the ordination of our colleague 
Sabinus, that by the suffrage of all the 
fraternity, and by the judgment of all the 
bishops, which had assembled in the pres- 
ence, and had sent letters to you about 


* Primum presbyteri episcopi appellabantur 
ut recedente uno sequens ei succederet, &c.— 
Vide Dist. \xvi. cap. 2. At first presbyters 
were called bishops, that one departing, the 
next might succeed him, 

* In Eph. iv 11. 


A TREATISE OF THE POPE’S SUPREMACY. | 


him, the bishopric should be deferred to _ 


oa 


him.?* ἐν 


Again, “A people obedient to {8 


Lord’s commands, and fearing God, ought 
to'separate itself from a wicked bishop” 
(such a notoriously wicked bishop as 
those were of whom he treateth, who 
had renounced the faith), *‘ and not to 
mingle itself with the sacrifices of asac- 
rilegious priest; seeing especially that it 
hath a power either to choose worthy 
priests, orto refuse those who are un- 
worthy ; the which also we see to de- 


‘scend from divine authority, that a bish- 


op should be chosen, the people being 
present, before the eyes of all; and that 
he who is worthy and fit, should be ap- 
proved by public judgment and testimo- 
ny.’ 

Again,t when. (saith he concerning 
himself) ‘a bishop is substituted in the 
place of one deceased, when he is peace- 
ably chosen by the suffrage of all the 
people ;’—and, ‘* whom, if according to 
the divine instructions, the whole frater- 
nity would obey, no man would move 
any thing against the college of priests: 
none after the divine judgment, after the 
suffrage of the people, after the consent 
of the fellow-bishop, would make him- 
self judge, not indeed of the bishop, but 
of God.”’|| 


* Propter quod diligenter de traditione divi- 
na et apostolica observatione observandum est 
et tenendum, quod apud nos. quoque et fere 
per provincias universas tenetur; ut ad ordi- 
nationes rite celebrandas, ad eam plebem cui 
preepositus ordinatur, episcopi ejusdem proxi- 
mi qUique conveniant, et episcopus deligatur 
plebe presente, que singulorum vitam plenis- 
sime novit, et uniuscujusque actum de ejus 
conversatione perspexit; quod etapud vos fac- 
tum videmus in Sabini collegze nostri ordinati- 
one, ut de universe fraternitatis suffragio, et 
de episcoporum, qui-in preesentia convenerant, 
quique de eo ad vos literas fecerant, , judicio 
episcopatus ei deferretur.—Cypr. Ep. 68. 

+ Plebs obsequens praceptis Dominicis, et 
Deum metuens, a peccatore preeposito separare 
se debet, nec se ad sacrilegi sacerdotis sacrificia 
miscere ; quando ipsa maxime habeat potesia- 
tem vel eligendi dignos sacerdotes, vel indignos 
recusandi ; quod et ipsum videmus de divina 
auctoritate descendere ; ut sacerdos plebe prae- 
sente sub omnium oculis deligatur, et dignus 
atque idoneus publico judicio ac testimonio 
comprobetur Cypr. Ep. 

{ Suffragio totius populi Cyprianus eligitur. 
—Opiat. 1. 

|| Caterum quando episcopus 


in locum de- 


A TREATISE OF THE 


in, “Cornelius was made bishop 

by the judgment of God and his Christ, 
by the testimony of almost all the clergy, 
by the suffrage of the people being then 
present, and by the college of priests, 
ancient and good men:’* and, ‘* Corne- 
lius being in the catholic church ordain- 
ed by the judgment of God, and by the 
suffrage of the clergy and people.’’+ 

Again, ““ When a bishop is once made, 
and is approved by the testimony and the 
judgment of his colleagues, and of the 
people” i 

The author of the Apostolical Consti- 
tutions thus in the person of St. Peter 
very fully and clearly describeth the 
manner of ordination of bishops in his 
times :—‘“* After one of the chief bishops 
present has thus prayed, the rest of the 
priests with all the people shall say 
Amen ; and afier the prayer, one of the 
bishops shall deliver the eucharist into 
the hands of the person ordained, and 
that morning he shall be placed by the 
rest of the bishops in his throne, all of 
them saluting him witha kiss in the 
Lord. After the reading of the Law 
and Prophets, of our Epistles, the Acts 
and Gospel, he who is ordained shall sa- 
lute the church with these words,—The 
grace of our Lord Jesus Christ, and the 
love of God the Father, and the fellow- 
ship of the Holy Ghost, be with you all, 
Amen. And let all answer, And with 
thy spirit. After which words let him 
exhort the people.”’|| 

Thus it was then, in a practice so ob- 
vious and observable, that a pagan em- 


functi substituitur, quando populi universi suf- 
fragio in pace deligitur—cui si secundum ma- 
gisteria divina obtemperaret fraternitas uni- 
versa,nemo adversum sacerdotum collegium 
quidquam moveret; nemo post divinum judi- 
cium, post populi suffragium, post coepiscopo- 
tum consensum, judicem se jam non episeopi 
sed Dei faceret ——. Cypr. Ep. 55. 

* Factus est autem Cornelius episcopus de 
Dei et Christi ejus judicio, de clericorum pene 
omnium testimonio, de plebis, que tune affuit, 
suffragio, et de sacerdotum antiquorum et bo- 
norum virorum collegio Cypr. Ep. 52. 

+ Cornelio in catholica ecclesia de Dei judi- 
cio, et cleri ac plebis suffragio ordinato : 
Cypr. Ep. 67. 

{ Episcopo semel facto, et collegarum ac 
plebis testimonio et judicio comprobato ——. 
Ep. 41. (ad Cornel.) 

|| Const. Apost. viii. 4.—Postquam heec erit 
precatus, &c. 


POPE’S SUPREMACY. 237 
perer took good notice of it, and chose 
to imitate it in constituting the governors 
of provinces, and other officers : ‘* When” 
(saith Lampridius of Alexander Severus) 
‘“‘ he would either give rulers to provinces, 
or make presidents, or ordain procura- 
tors, he set up their names, exhorting the 
people, if they had any thing against 
them, to prove it by manifest evidence ; 
if they could not make their accusation 
good, they were to die for it: and he 
said it would be hard not to do that in 
the choice of governors of provinces, to 
whom the lives and fortunes of men 
were intrusted, which the Christians and 
Jews did in setting up those who were to 
be ordained priests.’’* 

Afterward, in process of time, when 
(the gaps of distance being filled up, and 
Christendom becoming one continued 


body) ecclesiastical discipline was im- 


proved into a more complete shape ; for 
constitution of a bishop, all the dzshops 
of a province did convene (or such as 
could with convenience, the others signi- 
fying their mind by writing), and having 
approved him who was recommended by 
the clergy, and allowed by the people, 
they did ordain him ; the metropolitan of 
the province, ratifying what was done.t 
So the Nicene synod, regarding the 
practice which had commonly obtained, 
did appoint, witha qualification to be 
generally observed : “ It is most fit” (say 
they) ‘* that a bishop be constituted by all 
bishops in the province; but if this be 
hard, either because of urgent necessity, 
or for the length of the way, then three 
of the body being gathered together 
(those also who are absent conspiring in 
opinion, and yielding their consent in 
writing), let the ordination be performed, 
but let the ratification of what is done be 


* Ubi aliquos voluisset vel rectores provin- 
ciis dare, vel preepositos facere, vel procurato- 
res id est rationales ordinare, nomina eorum 
proponebat, hortans populum, ut siquid haberet 
criminis, probaret manifestis rebus; Si non 
probasset, subiret, paenam capitis ; dicebatque 
grave esse, quum id Christian et Judi face- 
rent in predicandis sacerdotibus qui ordinandi 
sunt, non fieri in provinciarum rectombus, qui- 
bus et fortune hominum committerentur et ca- 
pita.—Lamprid. in Alex. Sev. cap. 40. 

} Παλαιὸς Oscpés.—Syn. Constantinop, The- 
od. v. 9. 


238 


assigned to the metropolite in each prov- 
oe.” ** 

In this canon (the which is followed 
by divers canons of other synods) there 
is nO express mention concerning the 
interest of the clergy and people in elec- 
tion of the bishops ; but these things are 
only passed over, as precedaneous to the 
constitution or ordination, about which 
only the Fathers did intend to prescribe ; 
supposing the election to proceed accord- 
ing to former usual practice. 

That we ought thus to interpret the 
canon, so that the Fathers did not intend 
to exclude the people from their choice, 
doth appear from their synodical epistle ; 
wherein they decree concerning bishops 
constituted by Meletius, who, returning 
to communion with the church, did live 
in any city, that, “ If any Catholic bishop 
should happen to die, then should those 
who were already received ascend into 
the honour of him deceased ; in case they 
should appear worthy, and the people 
should choose, the bishop of Alexandria 
withal adding his suffrage to him, and his 
confirmation ;’+ the which words with 
sufficient evidence do interpret the canon 
not to concern the election, but the ordi- 
nation of bishops. 

Thus the Fathers of the second general 
synod plainly did interpret this canon by 
their proceeding ; for they, in their syn- 
odical epistle to Pope Damasus and the 
western bishops,‘ did assure him, that 
they, in the constitution of bishops for 
the principal eastern Sees, had followed 
this order of the synod of Nice, together 
with ‘** the ancient law of the church ; re? 
in agreement whereto they had ordained 
Nectarius bishop of Constantinople, “ with 
common consent, under the eyes of the 
most religious Emperor Theodosius, and 
of all the clergy, the whole city adjoin- 


* "Extioxomovy προσήκει μάλιστα piv ὑπὸ πάντων 
τῶν ἐν τῇ ἐπαρχίᾳ καθίστασθαι---τὸ δὲ κῦρος τῶν γι- 
νομένων δίδοσθαι καθ᾽ ἑκάστην ἐπαρχίαν τῷ μητροπο- 
λίτῃ . Conc. Nic. Can. 4. 

+ Ei δέ τινας συμδαίη ἀναπαύσασθαι τῶν ἐν τῇ 
ἐκκλησίᾳ, τηνικαῦτα προσαναδαίνειν εἰς τὴν τιμὴν τοῦ 
τετελευκότος τοὺς ἄρτι προσληφθέντας, μόνον εἰ ἄξιοι 
φαίνοιντο, καὶ ὃ λαὸς αἱροῖτο, συνεπιψηφίζοντος αὐτῷ, 
καὶ ἐπισφραγίζοντος τοῦ τῆς ᾿Αλεξανδρείας ἐπισκόπου. 
—Socr. 1.9; Theod. i. 9. 

εἶ Ye σϑρ δα τε θεσμὸς κεκράτηκε, καὶ τῶν ἁγίων ἐν 
Νικαίᾳ πατέρων ὅρος---Οἷς ἀκολούθως ---: -ὄ.ὄς 

* Vide Can. Apost. 1; Conc. Antioch. Can. 
19; Cone. Laod. Can. 12— Conc. Afr. Can. 
13. t Theod. v. 9. 


ΣΎΝ <7" * UY Cee” 


A TREATISE OF THE POPE’S SUPREMACY. 


ing also its-suffrage : ἢ and that for 
tioch, “ the bishops of the province, 
of the eastern diocese concurring, | 
canonically ordained Flavianus bishop 
the whole church consenting, as with — 
one voice, to honour the person.”= == 
Indeed, the practice generally doth 
confirm this, the people everywhere con- 
tinuing to elect their bishop. So did the 
people of Alexandria demand Athanasi- 
us for their bishop." So Pope Julius did 
complain, that Gregory was intruded into 
the place of Athanasius, ‘‘ not being re+ 
quired by the presbyters, not by the 
bishops, not by the people.”’t So Gregory 
Nazianzen describeth the elections of 
bishops in his times, to be carried by the 
power of wealthy men, and impetuous- 
ness of the people. v So Austin intimat- 
eth the same in his speech about designa- — 
tion of a successor to himself:|| “I 
know” (says he) “that after the de- 
cease of bishops the churches are wont 
to be disturbed by ambitious and con- 
tentious men.”’§ So the tumults at An- 
tioch, in choosing a bishop after Eusta- 
thius ; at Rome, after Liberius ; at Con- 
stantinople, after Alexander; at Milan, 
when St. Ambrose was chosen. 
So Stephanus, bishop of Ephesus, in 
justification of himself saith, ‘ Me forty 
bishops of Asia, by the suffrage of the - 
most noble and of the substantial citizens, 
and of all the most reverend clergy, and 
of all the rest of the whole city, did or- 
dain ;”{] and his competitor, Bassianus, 
‘“‘ Me, with great constraint and violence, 


΄ 


* 


pera κοινῆς ὁμονοίας, ὑπ᾽ ὄψεσι καὶ θεοφι - 
λεστάτου βασιλέως Θεοδοσίου, παντός τε τοῦ κλήρου, 
καὶ πάσης ἐπιψηφι ζομένης τῆς wikis 
Τ ἐπίσκοσπον Φλαθιανὸν οἵ τε τῆς ἐπαρχίας, 
καὶ τῆς ᾿Δνατολικῆς διοικήσεως συνδραμόντες κανονι- 
κῶς ἐχειροτόνησαν, πάσης συμψήφου τῆς ἐκκλησίας 
ὥσπερ διὰ μιᾶς φωνῆς τὸν ἄνδρα τιμησάσης. 
εἶ Μὴ αἰτηθέντα τοῖς πρεσδυτέροις, μὴ παρ᾽ ἐπισκό- 
πων, μὴ παρὰ Nadv.—Ath. ibid. p- 749. 
|| Euseb. de Vit. Const. iii. 59, 60; Soer. i. 
24.—Mepiabévros τοῦ πλήθους---. Sozom. vi. 29 ; 
Marcell. lib. 27.—Aryii διακριθὲν τὸ πλῆθος.---:. 
Socr. i. 24; Soz. iii. 4; Theod. iv. 6. 
§ Scio post obitus episcoporum per ambitio- 
sos aut contentiosos solere ecclesias perturbari 
. Aug. Ep. 110. 
{ 'Epi τεσσαράκοντα ἐπίσκοποι τῆς ᾿Ασίας Ψψηφῳ 
καὶ τῶν λαμπροτάτων, καὶ τῶν λογάδων, καὶ τοῦ εὐλα- 
βεστάτοῦ παντὸς κλήρου, καὶ τῶν λοιπῶν πάντων τῆς 
πόλεως πάσης éye.porévncav.— Cone. Chale. Act. 
i. p. 404. 
* Ath. Apol. 11. p. 726. 
νυ Orat. xix. 310. Epist. 21. 


A TREATISE OF THE POPE’S SUPREMACY. 


the people and the clergy, and the bish- 
ops did install.”’* 

In the synod of Chalcedon, Eusebius, 
bishop of Ancyra, saith, that ‘‘ the whole 
city of Gangra did come to him, bringing 
their suffrages:t+ Posidius telleth us of 
St. Austin, that “in ordaining priests and 
clergymen he deemed the greater con- 
sent of Christians, and the custom of the 
church, was to be followed.”t 

So Celestine the first, “" Let no bishop 
be given them against their wills; let the 
consent and request of the clergy, the 
people, and the order, be expected ;”’|| 
and Pope Leo the first: ‘‘ When there 
shall be an election of a bishop, let him 
be preferred who has the unanimous con- 
sent of the clergy and people; so that 
if the votes be divided, and part for 
another person, let him, by the judgment 
of the metropolitan, be preferred, whose 
merits and interest are greatest; only 
that none may be ordained against their 
wills, or without their desire, lest the un- 
willing people contemn or hate a bishop 
whom they never desired, and become 
less religious than they ought, because 
they could not have such a bishop as they 
would.”’§ And in another of his Epistles, 
‘* There is no reason that they should be 
accounted bishops, who were neither 
chosen by the clergy, nor desired by the 
people, nor with the metropolitan’s order 
consecrated by the provincial _bish- 
ops ds 


* 'Ἐμὲ δὲ μετὰ πολλῆς ἀνάγκης καὶ βίας ἐνθρονί- 
ζουσιν εἰς τὴν αὐτὴν πόλιν ΓΕ φεσον ὃ λαὸς, καὶ ὃ κλῆ- 
ρος, καὶ οἱ éxicxoro:.—lbid. 

t Arava γὰρ ἡ πόλις ἦλθε πρὸς ἐμὲ εἰς ᾿Α γκύραν 
καὶ ἐκόμισαν τὰ Wndicpara.—Syn. Chale. Act. xvi. 
p- 462. 

Φ In ordinandis vero sacerdotibus et clericis 
consensum majorem Christianorum, et consue- 
tudinem ecclesiz sequendam esse arbitrabatur. 
Posid. in Aug. Vit. cap. 20. 

|| Nallus invitis detur episcopus ; cleri, ple- 
bis, et ordinis consensum ac desiderium requi- 
ratur ——. Celest. 1. Ep. 2. 

§ Cum ergo de summi sacerdotis electione 
tractabitur, ille omnibus preponatur, quem 
cleri plebisque consensus concorditer postula- 
Tint ; ita ut si in aliam forte personam partium 
Se vota diviserint, metropolitani judicio 1s alteri 
preferatur, qui majoribus et studiis juvatur et 
meritis, tantum ut nullus invitis et non peten- 
tibus ordinetur ; ne civitas episecopum non op- 
tatum aut contemnat aut oderit, et fiat minus 
religiosa quam convenit, cui non licuit habere 
quem voluit.—P. Leo I. Ep, 84, ad Anastas. 

᾿ς ¥J Nulla ratio sinit, ut inter episcopos habean- 
tur, qui nec a clericis sunt electi, nec a plebibus 


239 


“ς Certainly the desires of the citizens, 
and the testimonies of the people should 
have been expected with the judgment 
of the honourable, and the choice of the 
clergy, which in the ordinations of priests 
used to be observed by those who knew 
the rules of the Fathers.”’*—‘* When 
peaceably, and with such concord as 
God loves, he who is to be a teacher of 
peace is ordained by the agreement of 
all.”’+—** Let priests who are to be or- 
dained be required peaceably and quiet- 
ly ; let the subscription of the clergy, 
the testimony of the honourable, the 
consent of the order and people, be ‘ob- 
served; let him who is to preside over 
all be chosen by all.”i And Pope Nich- 
olas I., “" Because we know the custom 
of your royal city, that none can arrive 
at the top of the highest priestly power 
without the assent of the ecclesiastical 
people and the emperor’s suffrage.”’|| 

Now in all these proceedings it is most 
apparent that there was no regard had to 
the pope, or any thought of him, out of 
his particular territory ; which he had as 
metropolitan (or afterwards as primate in 
some parts of the west.) Nowhere else 
had he the least finger in the constitution 
of a bishop anywhere through the whole 
church ; no, not of the least clergyman. 

When by St. Cyprian so largely and 
punctually the manner of constituting 
bishops is declared τὸ when the Nicene 
canons and those of other synods do so 
carefully prescribe about the ordination 
of them; when so many reports concern- 


expetiti, nec a provincialibus episcopis cum 
metropolitani judicio consecratii—P. Leo J. 
Ep. 92. 

* Expectarentur certe vota civium, testimo 
nia populorum, quereretur honoratorum arbit- 
rium, electio clericorum, que in sacerdotum 
solent ordinationibus ab bis qui norunt patrum 
regulas custodiri.—P. Leo Ep. 89, Dist. )xiii. 
cap. 27. 

+ Quum per pacem, et Deo placitam concor- 
diam consonis omnium studiis qui doctor pacis 
futuras est ordinatur.—Jbdid. 

¢ Per pacem et quietem sacerdotes qui pre- 
futuri sunt postulentur; teneatur subseriptio 
clericorum, honoratorum testimonium, ordinis 
consensus et plebis ; qui praefuturus est omni- 
bus, ab omnibus eligatur.—//id. 

|| P. Nich. 1. Ep. 5.—Quia consuetudinem 
vestram novimus in regia urbe, minimo api- 
cem archieratice potestatis aliquem posse 
habere sine ecclesiastice plebis assensu atque 
imperiali suffragio P. Joh. ΤΩΣ Ep. 
Ixx. Dist. 62. 

“ Vide P. Leo Ep. 84, 101, 107. 


240° 


ing the election of bishops do occur in 
history ; why is there not a tittle of men- 
tion concerning any special interest of 
the Roman bishops about them ? 

So true is that of Alb. Crantzius: 
**'There was no need then of apostolical 
confirmation ; it was sufficient if the 
election were approved by the archbish- 
op: now the church of Rome has assum- 
ed to herself the rights of all churches.”’* 

We may by the way observe, that in 
the first times they had not so much as 
an absolute power of ordaining a pres- 
byter in the church of his own city with- 
out leave of the clergy and people; as 
may be inferred from that passage in 
Eusebius, where Pope Cornelius relateth 
that the bishop who ordained Novatus, 
‘“‘ being hindered from doing it by all the 
clergy, and by many of the laity, did 
request that it might be granted to him 
to ordain that one person ;’’+ and he that 
so hardly could ordain one priest in his 
own church, what authority could he 
have to constitute bishops in all other 
churches ? 

To all these evidences of fact* our ad- 
versaries do oppose some instances of 
popes meddling in the constitution of 
bishops ; as, Pope Leo I. saith, that An- 
atolius did, “ by the favour of his assent, 
obtain the bishopric of Constantinople.” 
The same pope is alleged as having con- 
firmed Maximus of Antioch. ‘The same 
doth write to the bishop of Thessalonica 
(his vicar), that he should “ confirm the 
elections of bishops by his authority.’’|| 
He also confirmed Donatus, an African 
bishop: ‘* We will that Donatus preside 
over the Lord’s flock, upon condition that 
he remember to send us an account of 


* Nihil tum opus erat apostolica confirmati- 
one; satis erat electionem ab archiepiscopo 
comprobari: nunc ad se omnium ecclesiarum 
jura traxit Romana ecclesia.—Crantz. Metrop. 
Vii. 45. 

+ Ataxwdvbpevos ὑπὸ παντὸς τοῦ κλήρου, ἀλλὰ καὶ 
λαϊκῶν πολλῶν, ἠξίωσε συγχωρηθῆναι αὐτῷ τοῦτον 
μόνον χειροτονῆσαι.---Ῥ. Cornel. apud Euseb. 
vi. 43. 

Satis est quod vestre pietatis auxilio, et 
mei favoris assensu episcopatum tant urbis 
obtinuit.—P. Leo Ep. 54; De Marc. iii. 14, 
§ 1. 
|| Ut ordinationem rite celebrandam tua quo- 
que firmet authoritas—P. Leo Ep. 84 (ad 
Anastas.) 

* Bell. ii. 18, 20. 


A TREATISE OF THE POPE’S SUPREMACY. 


his faith.”* Also Gregory I. doth com- 
plain of it, as of an inordinate act, the 
a bishop of Salone was “ ordained with- 
out his knowledge.”+ Pope Dama 


did confirm the ordination of Peter Alex- | Ἵ 


andrinus: ‘The Alexandrians” (saith 


Sozomen) “ did render the churches to 
Peter, being returned from Rome, with 
the letters of Damasus, which confirmed 
both the Nicene decrees, and his ordina- 
tion: but what, I pray, doth confirma- 


tion here signify, but approbation? for 


did he otherwise confirm the Nicene de- 
crees? did they need other confirma- 
tion ? 

To the former instances we answer, 
that, being well considered, they do 
much strengthen our argument; in that 
they are so few, so late, so lame, so im- 
pertinent: for if the pope had enjoyed a 
power of constituting bishops, more in- 
stances of its exercise would have been 
producible ;~indeed it could not be but 
that history would have been full of 
them ; the constitution of bishops being 


a matter of continual use, and very re- | 


markable. At least they might have 
found one instance or other to allege 
before the times of that busy Pope Leo; 
in whose time, and by whose means, pa- 
pal authority began to overflow its banks. 
And those which they produce do no- 
wise reach home to the point : Anatolius 
did obtain the bishopric of Constantino- 
ple ‘* bythe help of the emperor, and 
by the assent of the pope’s favour :”|| 
what then? Anatolius being put into 
that See in the room of Flavianus, by the 
influence of Dioscorus (whose responsal 
he had been), and having favoured the 
Eutychian faction, Pope Leo might 
thence have had a fair colour to disavow 
him as uncapable of that function and 


* Donatum—ita Dominico volumus gregi 
preesidere, ut libellum fidei sue ad nos memi- 
nerit dirigendum P. Leo Ep. 87. 

+ Solonitanz civitatis episcopus ne ac re- 
sponsali meo nesciente ordinatus est, et facta 
res est, quee sub nullis anterioribus principus 
evenit.—Greg. Ep. iv. 34. 

t ᾿Αλεξανδρεῖς" ἐπανελθόντι δὲ τότε ἸΠέτρω and 
τῆς “Ῥώμης μετά γραμμάτων Δαμάσου τάτε ἐν τα 
δόξαντα, καὶ τὴν αὐτοῦ χειροτονίαν κυρούντων, παρέ- 
δωκαν τὰς éxxAncias.—Sozom. vi. 30. 

|| Nos enim vestre fidei et interventionis 
habentes intuitum, cum secundum sum con- 
secrationis authores ejus initia titubarent, be- 
nigniores erga ipsum quam justiores esse vol- 
uimus P. Leo Ep. 55. (ad Martianum.) 


- 


τσ τ Se a ee 


A TREATISE OF THE 


dignity, he being so obnoxious ;* both 
having such a flaw in his ordination, and’ 
having been guilty of great faults, adhe- 
rence to the party of Dioscorus, and ir- 
regularly ordaining the bishop of Anti- 
ech ; but he, * out of regard to the em- 
peror’s intervention,” did acknowledge 
Anatolius for bishop: this was the “ fa- 
vourable assent” with which he upbraid- 
eth Anatolius, having displeased him : 
and what doth this signify ? 

Again, Pope Leo did not reject Maxi- 
mus, bishop of Antioch, from communion, 
nor disclaimed his ordination, although 
liable to exception :+ what then? [5 this 
a confirmation of him? No such mat- 
ter: it was only, which in sucha vixenly 
pope was a great favour, a forbearance 
to quarrel with him, as not duly ordained ; 
which any other bishop might have done. 
If a pope had a flaw in his ordination, 
another bishop might refuse him. 

Again, Pope Leo did enjoin the bishop 
of Thessalonica to confirm ordinations : 
what is that to the purpose? It belong- 
ed to that bishop, as a metropolitan, by 
the canons, to confirm those in his prov- 
ince, or, as a primate, to confirm those 
in his diocese; it belonged to him, as the 
pope’s vicar in those territories to which 
the pope had stretched his jurisdiction, to 
execute the pope’s orders: but what is 
this to universal authority? It is certain 
that |llyricum was then ina more special 
mannersubjected to the pope’s jurisdiction 
than any of the other eastern churches ; 
what therefore he did there, cannot be 
drawn into consequence as to other places. 

The same may be said in answer to 
the complaint of Pope Gregory, and to 
any the like instances. 

Moreover, surreptitious, presumptuous, 
pragmatical intrusions, or usurpations of 
power, do not suffice to found a right in 
this or any other case ; to which purpose, 
and wholly to invalidate any such pleas, 
these observations may be considered. 

1. There do occur divers instances of 


* Decessore enim tuo B. memorie Flaviano 
propter defensionem catholice veritatis ejecto, 
Ron immerito credebatur quodord:natores tui 
contra sanclorum canonum constituta videren- 
tur sui similem consecrasse Post illa ita- 
que ordinationis tue non inculpata principia 
—. P. Leo Ep. 53. ad anatol. Liber. cap. 12. 

+ Quod nos amore reparande fidei, et pacis 
Studio retractare cessavimus.—P. Leo Ep. 54 
@d Marcian.) Conc. Chalc. Act. 10. 

Vor, Il. 31 


POPE’S SUPREMACY. 241 

᾿ 
bishops, who did meddle in ordinations of 
other bishops, so as to bear great stroke 
in constituting them, who did not thereby 
pretend to universal jurisdiction; and it 
would be extremely ridiculous thence to 
infer they had any reasonable claim 
thereto. 

Thus it was objected to Athana- 
sius, “that he presumed to ordain in 
cities which did not belong to him.”* 
Eusebius of Constantinople did obtrude 
Eusebius Emissenus to be bishop of 
Alexandria. Evustathius of Antioch did 
ordain Evagrius bishop of Constantino- 
ple.’ Euzoius delivered unto Lucius the 
bishopric of Alexandria.t Lucifer, a 
Sardinian bishop, did ordain Paulinus 
bishop of Antioch.|| They for a salve 
say, as the pope’s legate: but upon what 
ground or testimony? Why did not 
historians tell us so much? ‘The pope 
had then been hissed at, if he had sent 
legates about such errands; it was in- 
deed out of presumption and pragmati- 
cal zeal to serve a party, then ordinary 
in persons addicted to all parties, right 
and wrong ; it not being then so express- 
ly forbidden by the canons as afierward. 

Theognis and Theodorus did make 
Macedonius bishop οἵ Constantinople.* 
Theophilus of Alexandria did ordain St. 
Chrysostom.§ The Egyptian bishops 
surreptitiously did constitute Maximus, the 
Cynic philosopher, bishop of Constanti- 
nople.{{ Acacius (who had as little to 
do there as the pope) did thrust Edoxius 
into the throne of Constantinople.** 
Meletius, of Antioch, did constitute St. 
Gregory Nazianzen to the charge of 
Constantinople.t+ Acacius and Patro- 
philus, extruding Maximus “ did ἴῃ his 


* "Auédec rot καὶ τοῦτο ἔγκλημα αὐτῶ ἐπῆγον, ὡς 
ἐν γόλεσι μηδὲν αὐτῷ προσηκοῦσαις χειροτονεῖν ἐτόλ- 
pnoev.—Soz. iii. 2}. 

+ ᾿Επὶ τὸν ᾿Αλεξανδρείας προεδγήθη θρόνον ὑτὸ 
egos τοὺ Kwveravrivouré\ews éxioxérov.—Soz. 
ll. J. 

$ 'Exi τῷ παραδοῦναι Λουκίῳ ro ᾿Αρειανῷ τὰς 
ἐκεῖ ix«A\noias.—Socr. iv. 21. 

ΕΠ ᾿Εχειροτόνησε τὸν Παυλῖνον ἐπίσκοπον.---- 00 Γ. 
ill. 6; vi. 2 
ἡ Θεόφιλος ᾿Ιωάννην éxeiporénce.—Socr. vi. 2. 
"Τούτου κλέψαντες τὴν χειροτονίαν ἐπίσκοπον 
Κωνσταντινουπόλεως κατέστησαν οἵ rore ἐξ Αἰγύπτου 
συνεληλυθότες .--- 0 Ζ. vii. 9. 

** Τῶν περὶ ᾿Λκάκιον ἐνθρονισάντων αὐτόν ͵---- 
Socr. ii: 13. 

tt Ἤδη πρώην eis Ἐωνσταντινούπολιν διὰ τὴν 
Γρηγορίου κατάστασιν ἀφικόμενος .---802Ζ. vii. 2, 3. 

Υ Soer. iv. 14. * Soz. ii. 6. 


242 


room constitute Cyril’? bishop of Jerusa- 
lem.* Pope Leo doth complain of 
Anatolius, that “‘ against the canonical 
rule he had assumed to himself the ordi- 
nation of the bishop of Antioch.” 

2. To obviate these irregular and. in- 
convenient proceedings, having crept in 
upon the dissensions in faith, and espe- 
cially upon occasion of Gregory Nazian- 
zen being constituted bishop of Constanti- 
nople by Meletius, and Maximus being 
thrust into the same See by the Egyp- 
tians (whose party for a time the Roman 
church did countenance), the sec- 
ond general synod did ordain, that no 
bishop should intermeddle about ordina- 
tions without the bounds of his own dio- 
cese. 

3. In pursuance of this law, or vpon 
the ground of it, the pope was some- 
times checked, when he presumed to 
make a sally beyond his bounds in this 
or the like cases. 

As when Pope Innocent I. did send 
some bishops to Constantinople for pro- 
curing a synod to examine the cause of 
St. Chrysostom ; ‘ those of Constantino- 
ple did cause them to be dismissed 
with dsgrace, as molesting a govern- 
ment beyond their bounds.” 

4. Even in the western parts, after 
that the pope had wriggled himself into 
most countries there, so as to obtain sway 
in their transactions, yet he in divers pla- 
ces did not meddle in ordinations: ‘* We 
do not” (says Pope Leo I.) * arrogate to 
ourselves a power of ordaining in your 
provinces.”’|| 

Even in some parts of ltaly itself the 
pope did not confirm bishops till the times 
of Pope Nicholas I., as may be collected 
from the submission then of the bishop 
of Ravenna to that condition, ‘“ that he 
should have no power to consecrate bish- 
ops canonically elected in the regio Fla- 
minia, unless it were granted him by let- 
ters from the apostolical see.’’§ 


* ’Akdxots μὲν γὰρ καὶ Τατρόθιλος Μάξιμον τὸν 
“Ἱεροσολύμων ἐξωθήσαντες Κύριλλον ἀντικατέστησαν. 
—Soer. ii. 238. 

+ Post consecrationem Antiocheni episcopi, 
quam tibimet contra canonicaim regulam ven- 


dicasti P. Leo I, Ep. 53. (ad Anatol.) 
t Τοὺς μὲν ὑπερορίαν ἀρχὴν ἐνοχλήσαντας ἀτίμως 
ἐκπεμφθῆναι παρεσκεύασαν, —s0zZ0mM. Vill. 28. 


|| Non enim nobis ordinationes vestrarum 
provinciarum defendimnus.—P. Leo. Ep. 89. 
§ —— et ne electos etiam canonice in Fla- 


ows Seo 


A TREATISE OF THE POPE’S SUPREMACY. 


And it was not without great opposi- 
tion and struggling that he got that power — 
otherwhere than in his original precinets, 
or where the juncture of things did af- — 
ford him special advantage. r 

5. If exainples would avail to deter. 
mine right, there are more, and more 
clear instances of emperors interposing 
in the constitution of bishops than of 
popes; as they had ground in reason, 
and authority in holy seripture: And 
Zadock the priest did the king putin the 
room of Abiathar.* Constantine did in- 
terpose at the designation of a bishop at 
Antioch in the room of Eustathius.” Upon 
Gregory Nazianzen’s recess. from Con- 
stantinople, Theodosius (that excellent 
emperor, who would not have infringed 
right) ‘* did command the bishops present 
to write in paper the names of those 
whom each did approve worthy to be or- 
dained, and: reserved to himself the choice 
of one ;” and accordingly they obeying, 
he, out of all that were nominated, “did 
elect Nectarius.”*  ‘*Constantius did 
deliver the see of Constantinople to Eu- 
sebius Nicomediensis.”+ — Constantius 
was angry with Macedonius, because he 
was ordained ‘ without his licence.”’y 
He “ rejecting Eleusius and Sylvanus did 
order others to be substituted in their 
places.”’|| When, before St. Ambrose, the 
See of Milain was vacant, a synod of 
bishops ‘* there did entreat the emperor 
to declare one.”’§ Flavianus said to the 
Emperor Theodosius, ‘ Give forsooth, 
O king, the See of Antioch to whom you 
shall think good.’’€] The emperor did 
call Nestorius from Antioch to the See of 


minia episcopos consecrandi facultatem habe- 
ret, nisi id sibi a sede apostolica Jiteris concedes 
retur.—Plat. in P. Nichol. 1. 

i ἸΠροστάξαντος τοῦ βασιλέως rots ἱερεῦσιν ἐγγρά- 
ψαι χάρτῃ τὰς προσηγυρΐας ὧν ἕκαστοι δοκιμάζουδιν 
εἰς τὴν χειροτονίαν ἀξίων, ἑαυτῷ δὲ φυλάξαντος τοῦ 
ἕνος τὴν αἵρεσιν — καὶ ΝΝεκτάριον αἱρεῖται. —Sozom. 
Vil. 

+ E ὑσεδίῳ τὸν Κωνσταντινουπόλεως θρόνον παρέ- 
dwxev.—lLcd. iit. 4. 

μὰ “Ort πρὶν αὐτὸν ἐπιτρέψαι, ἐχειροτονήθη. —)d, 
εἰ}. OF 

| “Τοὺς piv ἐξήλασε τῶν ἐκκλησιῶν, ἑτέρους δὲ ἀντ᾽ 
αὐτῶν καταστῆναι πρσσέταξε. --- ΤΠ ΘΟΠΟΥ͂, ii. 27. 

ᾧ Αὐτὸν ἡ σύνοδος ἠξίου ψηφίσασθαι Id. 
iv. 7. 

4 Toe γὰρ τοι dds ᾧ βούλει τὸν ᾿Δντιοχέων Op6- 
νον, ὦ Baowes ——. Id. v. . 28 

« 1 Kings ii. 35. 

b Euseb. de Vit. Const. iii. 59, 60. 


A TREATISE OF THE POPE’S SUPREMACY. 


Constantinople;* and he was, saith 
Vincentius Lir., ‘‘ elected by the empe- 
sror’s judgment.”+ The favour of Jus- 
tinian did advance Menas to the See of 
‘Constantinople ;f and the same did pre- 
fer Eutychius thereto.|| _ He did put in 
Pope Vigilius BDiettte 

In Spain the kings had the election of 
bishops by the decrees of the council of 
Toledo.° 

That the Emperor Charles did use to 
_ confirm bishops, Pope John VIII. doth 
testify, reproving the archbishop of Ver- 
dun for rejecting a bishop ** whom the 
clergy and people of the city had chosen, 
_-and the Emperor Charles had confirmed 
by his consent.” 

When Macarius, bishop of Antioch,{] 
for monothelitism was deposed in the 
sixth synod, the bishops under that throne 
did request the presidents of the synod 
to suggest another to the emperor to be 
substituted in his room. 

In Gratian there are divers passages 
wherein popes declared, that they could 
not ordain bishops to churches, even in 
Italy, without the emperor’s leave and li- 
cence. As indeed there are also in later 
times other decrees (made by popesof an- 
other kidney, or in other junctures of af- 
fairs), which forbid princes to meddle in the 
election of bishops; as in the seventh 
synod, and in the eight synod as they 
call it, upon occasion of Photius being 
placed in the See of Constantinople by 
the power of the court.t. And that of 


* Visum est imperatoribus nu!lum ordinare 
| - de Constantinopolitana ecclesia pontiticem 
Nestorium quasi utilem ad docendum Constan- 
tinopolin principes evocaverunt.—Lib. Brev. 6; 
Soer. vii. 29. 

ἡ Quem tanto imperii judicio electum, tan- 
to sacerdoium studio prosecutum——. Vine. 
Lir. p. 330. 

t Tune papa principis favere Menam pro 
eo (Anthimo) ordinavit antistitem.—Zid. cap. 


21. 

\| ἀνεβίβασε τὸν Ἐξ ὑτύχιον.----Ἐνασ. iv. 38, 

§ Quem clerus et populus civitatis eligerat, 
‘pieque memorie Carolus imperator sno con- 
sensu firmarerat ——. . P. Joh. VII. Ep. 70. 

Y Αἰτοῦμεν τὴν ὑμετέραν tvdolérnra τοῦ ἀναγά- 
" τῷ εὐσεδεστάτῳ καὶ ------- ἡμῶν δεσπότη καὶ μεγά- 
‘Aw βασιλεῖ ἕτερον ἀντὶ Maxaploun—dia τὸ μὴ χηρεύ- 
εἰν τὸν τοιοῦτον Opdvov.—Syn. VI. Act. xil. (p. 
208.) 

© Conc. Tolet. xii. cap. 6; apud Gr. Dist. 
Ixiii. cap. 25. 
᾿ * Dist. Ixiii. cap. 9; Greg. I. Ep. iv. 15, cap. 
15-18 ; P. Leo. 1V. et. Steph. ; Dist. Lxiii. cap. 
6,7; Ibid. cap. 1, 2. 


=o 7, © 


Pope Nicholas I., by which discordance 
in practice we may see the consistence 
and stability of doctrine and practice in 
the Roman church.* 

The emperors for a long time did en- 
joy the privilege of constituting or con- 
firming the popes; for (says Platina, in 
the Life of Pelagius Il.) ““ nothing was 
then done by the clergy in electing a 
pope, unless the emperor approved the 
election.”+ He did confirm Pope Gre- 
gory L. and Pope Agatho. 

** Pope Adrian, with his whole synod, 
did deliver to Charles the Great the right 
and power of electing the pope and or- 
daining the apostolic see. He, more- 
over, defined that archbishops and bish- 
ops In every province should receive in- 
vestiture from him; and that if a bish- 
op were not commended and invested by 
the king, he should be consecrated by 
none ; and whoever should act against 
this decree, him he did noose in the band 
of anathema.”’i 

The like privilege did Pope Leo VIII. 
attribute to the Emperor Otho Il. “ We 
give him” (says he) “ for ever power to 
ordain a successor and bishop of the 
chief apostolic see, and change archbish- 
ops,”|| &c. And Platina, in his Life, 
says, ‘‘ That being weary of the incon- 
stancy of the Romans, he transferred all 
authority to choose a pope from the 
clergy and people of Rome to the em- 
peror.”’*§ 

* Thid. cap. 4.—[It is a notorious thing, that 
most princes in the west, in Germany, France, 
England, did invest bishops ull the time of Pope 
Gregory VII. when that boisterous man did 
raise 50 much stir in Christendom to dispossess 
them of that right; which they enjoyed, not 
only as princes, but as founders, patrons, bene- 
factors, protectors of churches.] 

+ Nihil acleroin eligendo pontifice actum 
erat, nisi ejus electionem imperator approbas- 
set.—Plat in Pelagio 1]. (p.154;) Dist. 63; 
Plat. p. 155); vide Joh. Diac. et Anastas. Dist. 
Ixiti, cap. 21. 

¢t Hadrianus autem papacom universa sy- 
nodo tradiderunt jus et potestatem eligendi pon- 
tificem, et ordinandi apostolicam sedem 
insuper archiepiscopos et episcopos per singu- 
las provineias ab 60 investituram aceipere de- 
finivit ; et nisi a rege laudetur et investiatur 
episcopus, ἃ nemine consecretur: et quicunque 
contra hoc decretum ageret, anathematis vincu- 
lo eum innodavit.— Dist. Ixiii. cap. 22. 

|| Largimar in perpetuum facultatem suc- 
cessorem, atque summe sedis apostolic pon- 
tificem ordinandi, ac perhoc archiepiscopos 
seu episcopos, &c.—Tbid. cap. 23. 

$ Qui statim Romanorum inconstantie per- 


244 


Now, I pray, if this power of con- 
firming bishops do by divine institution 
belong to the pope, how could he part 
with it, or transfer it on others? is not 
this a plain renunciation in popes of their 
divine pretence ? 

6. General synods, by an authority 
paramount, have assumed to themselves 
the constitution and confirmation of bish- 
ops.° So the second general synod did 
confirm the ordination of Nectarius, bish- 
op of Constantinople, and of Flavianus, 
bishop of Antioch: ‘ This ordination” 
(say they) “the synod generally have 
admitted,’”’* although the Roman ehurch 
did not approve the ordination of Nectar- 
ius, and for a time after did oppose that 
of Flavianus. So the fifih synod, it 
seemeth, did confirm the ordination of 
Theophanius, bishop of Antioch. So the 
synod of Pisa did constitute Pope Alex- 
ander V.; that of Constance, Pope Martin 
V.; thatof Basil, Pope Felix V. 

7. All Catholic bishops in old «times 
might, and commonly did, confirm the 
elections and ordinations of bishops, to 
the same effect as popes may be pretend- 
ed to have done; that is, by signifying 
their approbation or satisfaction concern- 
ing the orthodoxy of their faith, the at- 
testation to their manners, the legality of 
their ordination, no canonical impedi- 
ment; and: consequently by admitting 
them to communion of peace and charity, 
and correspondence in all good offices, 
which they express by returning κοιγογικαὶ 
ἐπιστολαὶ in answer to their synodical- 
communicatory letters. 

Thus did St. Cyprian and all the bish- 
ops of that age confirm the ordination of 
Pope Cornelius, being contested by No- 
vatian; as St. Cyprian in terms doth 
affirm: ‘“ When the see of St. Peter, 
the sacerdotal chair, was vacant, which 
by the will of God being occupied, and 
by all our consents confirmed,” &c.t— 


tzesus authoritatem omnem eligendi pontificis a 
clero populogue Romano ad imperatorem trans- 
tulit Plat in Leo VIII. p. 291. 

* "Hyep ἔνθεσμον χειροτονίαν ἐδέξατο τὸ τῆς ov- 
νόδου κοινὸν----Π οὔ, v. 9. 

+ Cum locus Petri et gradus cathedre sacer- 
dotalis vacaret, quo occupato de Dei voluntate, 
atque omnium nostrum consensione firmato.— 
Cypr. Ep. 52 (ad Anton.) 

* Conc. Const. sess. 40; Conc. Bas, sess. 
XxxVil. (p. 98.) 


A TREATISE OF THE POPE’S SUPREMACY. 


“to confirm thy ordination with a great- 
er authority.’”* ) 

To which purpose, each bishop αἱ 
write epistles to other bishops (or at least 
to those of highest rank), acquainting 
them with his ordination and instalment, 
making a profession of his faith, so as to 
satisfy them of his capacity of the fune- 
tion. 

8. But bishops were complete bishops 
before they did give such an account of 
themselves; so that it was not in the 
power of the pope, or of any others, to 
reverse their ordination, or dispossess 
them of their places. ‘There was no 
confirmation importing any such mat- 
ter: this is plain; and one instance will 
serve to shew it;—that of Pope Hon- 
orius, and of Sergius, bishop of Con- 
stantinople, who speak of Sophronius, 
patriarch of Jerusalem; that he was 
constituted bishop before their knowl- 
edge, and receipt of his synodical let- 
ters.t 

9. If the designation of any bishop 
should belong to the pope, then especial- 
ly that of metropolitans, who are the 
chief princes of the church; but this 
anciently did not belong to him. In 
Afric the most ancient bishop of the prov- 
ince (without election) did succeed into 
that dignity. Where the metropoles 
were fixed, all the bishops of the prov- 
ince did convene, and with the consent 
of the clergy, persons of quality, and 
the commonalty, did elect him.{ So 
was St. Cyprian, bishop of Carthage, 
elected. So Nectarius of Constantino- 
ple, Flavianus of Antioch, and Cyril of 


ordinationam tuam 
auctoritate majore Ep. 45, ad 


* Ad eomprobandam 
factam 
Corn. 

1 ‘Qs ἐξ ἀκοῆς καὶ μόνης μεμαθήκαμεν τῆς ἭἝεροσο- 
λυμιτῶν χειροτονηθεὶς πρόεδρος" οὔπω γὰρ τὰ ἐξ ἔθους 
αὐτοῦ συνοδικὰ μέχρι τοῦ νῦν édegaueOa.—Syn. VI. 


Act. xii. 198. Νυνὶ δὲ ἀκούομεν ἐπισκόπου xabec- 
τῶτος τῆς 'Ἱεροσολυμιτῶν P. Honor. ib. p. 
198. 


t Metropolitano defuncto, eum in locum ejus 
alius fuerit subrogandus, provinciales episcopt 
ad civitatem metropolitanam convenire debe- 
bunt, ut omnium clericorum atque omnium Οἷ- 
vium voluntate discussa expresbyteris ejusdem 
ecclesiv, vel ex diaconibus obtimus eligatur.— 
P. Leo Ep, 88. The metropolitan being dead, 
when another is to be put in his place, the pro- 
vincial bishops ought to meet in the metropo- 
litan city, that by votes of the whole clergy and 
citizens, out of the priests or deacons of the 
same church, the fittest person may be chosen. 


A TREATISE OF THE POPE’S SUPREMACY. 


Jerusalem, as the Fathers of Constantino- 
ple tell us. ‘So Stephanus and Bassianus, 
rival bishop of Ephesus, did pretend to 
have been chosen, as we saw before. - 

And for confirmation, there did not 
need any, there is no mention of any ; 
except that confirmation of which we 
spake, a consequent approbation of them 
from all their fellow bishops, as having 
no exception against them, rendering 
them unworthy of communion. In the 
synod of Chalcedon it was defined, that 
the bishop of Constantinople should have 
equal privileges with the bishop of 
Rome; yet it is expressly cautioned 
there, that he shall not meddle in ordin- 
ation of bishops in any province, that 
being left to the metropolitan : fora good 
time, even in the western parts, the pope 
did not meddle with the constitution of 
metropolitans ;° leaving the churches to 
enjoy their liberties.* Afterwards, with 
all other rights, he snatched the collation, 
confirmation, &c. of metropolitans. 

VIL. Sovereigns have a power to cen- 
sure and correct all inferior magistrates 
in proportion to their offences; and in 
case of great misdemeanour, or of ‘inca- 
pacity, they can wholly discharge and 
remove them from their office. 

This prerogative, therefore, he of 
Rome doth claim, as most proper to him- 
self, by divine sanction.% 

“God Almighty alone can diasolve the 
spiritual marriage between a bishop and 
his church. Therefore those three things 
premised” (the confirmation, translation, 
and deposition of bishops) ‘ are reserv- 
ed to the Roman bishop, not so much by 
canoninal constitution, as by divine insti- 
tution.”’+ 

This power the convention of Trent 
doth allow him; thwarting the ancient 
laws, and betraying the liberties of the 
church thereby, and endangering the 
Christian doctrine to be inflected and cor- 


* Μηδὲν ἐπικοινοῦντος rats ἐκείνων χειροτονίαις 
τοῦ ὑσιοτάτου ἀρχιεπισκόπου τῆς βασιλίδος 
Act. xvi. p. 464. 

+ Et ideo tria hee que premisimus non 
tam constitutione-canonica, quam institutione 
divina soli sunt Romano pontifici reservata.— 
P. Innoc. Ill. in Gregor. Deeret. lib i. tit. 
cap. 2. 

' Vide Concil. Aur. can. 7. aptd de Mare. 
Vi. iv. ὁ 8 
ε Vide Gelas. Ep. xiii. (p. 640.) 


245 


rupted to the advantage of papal inter- 
est.” 

But such a power anciently did not, by 
any rule or custom, ina peculiar manner 
belong to the Roman bishop.t 

Premising what was generally touched 
about jurisdiction; in reference to this 
branch we remark, 

1. The exercising of judgment and 
censure upon bishops (when it was need- 
ful for general good) was prescribed to 
be done by synods, provincial or patri- 
archal (diocesan.) In them causes were 
to be discussed, and sentence pronounc- 
ed against those who had deviated from 
faith, or committed misdemeanours. So 
it was appointed in the synod of Nice ;" 
as the African synod (wherein St. Austin 
was one bishop) did observe, and urge 
in their Epistle to Pope Celestine, in 
those notable words: ‘* Whether they be 
clergy of an inferior degree, or whether 
they be bishops, the Nicene decrees have 
most plainly committed them to the met- 
ropolitan’s charge: for they have most 
prudently and justly discerned, that all 
matters whatsoever ought to be determin- 
ed in the places where they do first be- 
gin; and that the grace of the Holy 
Spirit would not be wanting to every par- 
ticular province.”+ The same law was 
enacted by the synod of Antioch, by the 
synods of Constantinople, Chalcedon, 
&e.! 

Thus was Paulus Samosatenus, for his 
error against the divinity of our Lord, and 
for his scandalous demeanour, deposed 
by the synod of Antioch. Thus wes 
Eustathius, bishop of Antioch (being ac- 


* Cause criminales graviores contra episco- 
pos, etiam heresis quod absit, qua depositione 
aut privatione digne sunt, ab ipso tantum 
summo Romano pontifice cognoscantur, et ter- 
minentur.—Conc. Trid. sess. xxiv. cap. 5. 

+ “Exicxoros καθαιρεῖ πάντα κληρικὸν ἄξιον ὄντα 
καθαιρέσεως, πλὴν ἐπισκόπον, μόνος γὰρ οὐχ οἷός τε. 
—Const. Ap. vill. 98. A bishop may depose 
any clerk who deserves it, except he be a bish- 
op; whom to deprive, one bishop alone is not 
sufficient. 

¢ Decreta Nicena sive inferioris gradus cler- 
icos, sive ipsos episcopos suis metropolitanis 
apertissime commiserunt: prudentissime enim 
justissimeque viderunt quecunque negotia in 
suis locis ubi orta sunt finienda; nee unicui- 
que provincie gratiam S. Spiritus defuturam,.— 
Syn. Afr Ep. ad P. Celest. 1. 

b Syn. Nic. can. 5 

i Syn. Ant. can. 15, 

(An. 269.) Euseb. vii. 30. 


 —) ee ——)hUhC”ltCOUD Oe 
. 


““συ 


246 


cused of Sabellianism and of other 
faults), removed by a synod of. the same 
place; the which sentence he quietly 
did bear.* ‘Thus another Eustathius, 
bishop of Sebastia (for his uncouth garb 
and fond conceits against marriage), was 
discarded by the synod of Gangra. 
Thus did a synod of Constantinople ‘ab- 
dicate Marcellus, bishop of Ancyra, for 
heterodoxy in the point concerning our 
Lord’s divinity. For the like cause was 
Photinus, bishop of Sirmium, deposed by 
asynod there, ‘gathered by the empe- 
ror’s command.” So was Athanasius 
tried and condemned(although unjustly as 
to the matter and cause) by the synod of 
Tyre.* So was St. Chrysostom (al- 
though most injuriously) desposed by a 
synod at Constantinople. So the bishops 
at Antioch (according to the emperor’s 
order) deposed Stephanus, bishop of that 


place, for a wicked contrivance against | 


the fame of Euphratas and Vincentius.' 

In all these condemnations, censures, 
and depositions of bishops (whereof each 
was of high rank and great interest in 
the church), the bishop of Rome had no 
hand, nor so much as alittle finger. All 
the proceedings did go on supposition of 
the rule and laws, that such judgments 
were to be passed by synods. 

St. Chrysostom δεκαπέντε ἐπισκόπους 
καθεῖλε» ----ς deposed fifteen bishops.””™ 

2. In some case a kind of deposing of 
bishops was assumed by particular bish- 
ops, as defenders of the faith, and execu- 
tors of canons; their deposition consist- 
ing in not allowing those to be bishops, 
whom for erroneous doctrine or disorder- 
ly behaviour (notoriously incurred), they 
deemed incapable of the office, presum- 
ing their places, ipso facto, void.t 

This Pope Gelasius |. proposed for a 
rule, ** That not only a metropolitan, but 
every other bishop, hath a right to separ- 
ate any persons or any place from the 
catholic communion, according to the 
rule by which his heresy is already con- 


ω ‘Hovyn τὴν συκοφαντίαν ἤνεγκε. am SOL, il. 9, 

+ Divwexe ἀπὸ πάσης κιθολικῆς ἐκκλησίας ἀκοι- 
νώνητον εἶναι σεαυτὸν, καὶ ἀνενέργητον πρὸς πᾶν ὃτι- 
οὖν τῶν ἐξ αὐθεντίας ἱερατικῆς.----. Ορ]65ι. in Nest. 
Sent. Eph. Act. p. 195. 

κ Socr. i. 24; i. 43; 
36: ii. 29; i. 28. 

1 Theod. ii. 10. 

™ Act. xi. Syn, Chale. p. 411 ; 
4, jungenda. 


Soz. ili. 14; Soer. i. 


Hec ᾧ, cum 


A TREATISE OF THE POPE’S SUPREMACY. 


demned.”* And upon this accoun 
the popes for so long time quarrel wi 
the See of Constantinople, because t 
did not expunge Acasius from the ὡ“ 
bishops, who had communicated with — 
heretics.t| So did St. Cyprian reject — 
Marcianus, bishop of Arles, for adhering 
to the Novatiaus. So Athanasius was — 
said to have deposed Arian bishops, and 
substituted others in their places. So 
Acasius and his complices deposed. Mac- 
edonius and divers others bishops." And_ 
the bishops of those times καθεῖλον ἀλλής 
μους, factiously applying a rule taken for 
granted then, ‘‘ deposed one another ;"¢ 
so Maximus, bishop of Jerusalem, depos- 
ed Athanasius. So Eusebius of Nico- 
media threatened to depose Alexander of 
Constantinople, if. he would not admit 
Arius to communion.|| Acasius and his 
complices did extrude Maximus, bishop 
of Jerusalem. He also deposed and ez- 


pelled Cyril of Jerusalem ; and deposed 


many other bishops at Constantinople.° 
Cyril deposed Nestorius, and..Nestorius 
deposed Cyril and Memnon. Cyril and 
Juvenalis deposed Jchn of Autioch.§ 
John of Antioch, with his bishops, depos- 
ed Cyriland Memnon.{[ Yea, after the 
synod of Ephesus, John of Antioch, 
“gathering together many bishops, did 
depose Cyril.”** Stephanus, ‘concern- 
ing Bassianus: ‘* Because he had enter- 
ed into the church with swords—there- 
fore he was expelled out of it again by 
the holy Fathers, both by Leo of Rome, 
the imperial city, and by Flavianus; by 


* Quod non solum presuli apostolico facere 
licet, sed cuicunque pontifici, ut quoslibet et 
quemlibet Jocum secundum regulam heereseos 
ipsius ante damnate, a catholica communione 
discernant. —Ep. 4. 

t ᾿Επεὶ οὖν ἐχρὴν τὸν ἐπί κακοδοξίᾳ φωρασθέντα 
pyr’ ἑτέρας ἄρχειν ἐκκλησίας, ἢ διδασκᾶλου ὄνομα πε- 
ριφέρειν.---Οὐης sub Men. (p. 10.) 

᾿ Πότερον καθελών.---ϑοοῦ. i.'24. 

|| Εὐὐσέθιος πολλὰ διηπείλει αὐτῷ, λέγων ὅσον οὐὖ- 
δέπω καθαιρήσειν αὐτὸν, εἰ νὴ εἰς κοινωνίαν δέξηται 
τὸν ΓΑρειον.---Ἰἀ. 1. 37 

ᾧ Κύριλλος δὲ ἅμα καὶ ᾿Ιουδεναλίῳ, ἀμυνόμενος 
τὸν ᾿Ιωάννην καθαιρεῖ καὶ αὐτόν.---ἰ ἡ, vil. 34. 

‘H ἁγία σύνοδης τοῦτον μὲν καθαιρεῖ διὰ 
τὰ προειρημένα πάντα, Μέμνονα δὲ ὡς συνεργὸν αὐτοῦ. 
—Act. Syn. Eph. p. 380. 'Qs τῶν κακῶν ἡγεμό- 
vas καθελεῖν paper κα δὴ —Ibid. p. 390. 

** Ἰωάννης δὲ καταλαβὼν τὴν ᾿Αντιόχειαν καὶ 
πολλους συναγαγὼν ἐπισκόπηυς τρῶς τ" iia 
Wen κατειληφότα τὴν ᾿Αλεξάνδρειαν —pocr, Vil. 

* Cypr. Bp. 67; Soz. in, 215 Soer. it. ia, 

ἯΙ ξωθήσαντες. —Soer. il. 38 ; ” Theod. il. 26; 
ων iv. 24. 


A TREATISE OF THE POPE’S SUPREMACY. 


the bishop of Alexandria, and also by 
the bishop of Antioch.”*  Anatolius of 
Constantinople did reject Timotheus of 
Alexandria. Acacius, bishop of Con- 
stantinople, did reject Petrus Fullo. 

8. St. Cyprian doth assert the power 
of censuring bisops, upon needful and 
just occasion, to belong to all bishops for 
maintenance of common faith, discipline, 
and peace. 

“Therefore” (saith he, writing to 
Pope Stephanus himself), ‘t dear brother, 
the body of bishops is copious, being 
coupled by the glue of concord, and the 
band of unity, that if any of our college 
shall attempt to frame a heresy, or to 
tear and spoil the flock of Christ, the rest 
may succour, and like useful and merci- 
ful shepherds, may gather together the 
sheep of ovr Lord’into the flock.”+ 

The like doctrine is that of Pope Ce- 
lestine I. in his Epistle to the Ephesine 
synod.t 

In matter of faith any bishop might in- 
terpose judgment; Theophilus did pro- 
ceed to condemn the Origenists withou 
regard to the pope.? oF 

Epiphanius did demand satisfaction of 
John of Jerusalem. 

4. Thiscommon right of bishops in 
some cases is confirmed by the nature of 
such censures, which consisted in dis- 
claiming persons notoriously guilty of 
heresy, schism, or scandal ; and in refus- 
ing to entertain communion with them: 


* ᾿Επειδὰν αὐτὸς ἐπεισῆλθε τῇ ἁγιωτάτῃ ἐκκλησίᾳ 
era ξιφῶν ἐξώσθη διὰ τοῦτο παρὰ τῶν ἁγίων 
᾿ ἀἰθήβας παρά τε τοῦ ὑσιοτάτου τῆς βασιλενούσης 
Ῥώμης Λέοντος, καὶ τοῦ μακαριοτάτου Φλαυιτανοῦ 
----- καὶ παρὰ τοῦ ἐν ᾿Αλεξανδρείᾳ, καὶ παρὰ τοῦ ἐν 
"Avrioyeta.—Syn. Chale. Act. xi. p. 405. Ὁ 
μακάρι ς ἐν ἁγίοις Pravavds ἐξεώσατο adrév.—lbid. 


" 406; Baron, ann. 467, ὁ 34; P. Felix. Lil. 
p. 4 . 


+ Idcireo enim, frater charissime, copiosum 
corpus est sacerdotum, concordiz mutuze glu- 
tino atque unitatis vinculo copulatum, ut siquis 
ex collevio nostro heresin facere, et gregem 
Christi lacerare, et vastare tentaverit, subveni- 
ant ceteri, et quasi pastores utiles et miseri- 
~ eordes oves Dom inicas in gregem colligant.— 
Cypr. Ep. 67. (ad Steph.) 

t ᾽᾿Α κούεσθω ταῦτα παρὰ πάντων εἰς τὸ κοινὸν. κύ- 
ρίοι ἀδελφοὶ ἐν ταύτη τῇ φροντίδι σφιγγόμεθα 

πανταχοῦ καὶ dva πᾶσαν οἱκσυμένην ry ἐκείνων δια- 
δυχῇ τὸ ὄνομα κυρίου κηρύττοντες &c. Cone 
Eph. Act. ii. p. 324. Τοιγαροῦν περισπούδαστόν 
dori, καὶ πρακτίον ὅπως καμάτῳ κοινῷ τὰ ἐμπιστεύ- 
θεντα, καὶ διὰ τῆς ἀποστολικῆς διαδοχῆς ἕως τοῦ νῦν 
συσχεθέντα φυλάξωμεν. —Ibid. p. 320. 

P Vide Hier. 67 et 78, 


247 


which every bishop, as entitled to the 
common interests of faith and peace, 
might do.* 

5. Indeed in such a case every Chris- 
tian had*a right (yea an obligation) to 
desert his own bishop. So John of Je- 
rusalem having given suspicion of error 
in faith, St. Epiphanius did write letters 
to the monks of Palestine not to “" com- 
muniecate with him till they were satisfi- 
ed of his orthodoxy.” Upon which ae- 
count St. Jerome, living in Palestine, did 
decline communication with the patriarch 
thereof; asking him, if it ‘‘ were any 
where said to him, or commanded, that 
without satisfaction concerning his faith, 
they were bound to maintain communion 
with him.”’|| So every bishop, yea every 
Christian, hath a kind of universal juris- 
diction. 

6. If any pope did assume more than 
was allowed in this case by the canons, 
or was common to other bishops of his 
rank, it was an irregularity and an usurp- 
ation. Nor would examples, if any 
were producible, serve to justify him, or 
to ground a right thereto, any more than 
the extravagant proceedings of other 
pragmatical and factious bishops, in the 
same kind (whereof so many instances 
can be alleged), can assert such a power 
to any bishop. 

7. When the pope hath attempted in 
this kind, bis power hath been disavow- 
ed, as an illegal, upstart pretence.{] 

8. Other bishops have taken upon 
them, when they apprehended cause, to 


* Cypr. Ep. 67.—"Ooot παρὰ rods ἐπὶ τῇ πίστει 
τῶν πατέρων τύπους διαπράτ rovrat, ἑαυτοῖς ἐπάγυυσι 
τὰ ἐκ τῶν κανόνων ᾿ἐπιτίμια.---- ΠΔ]αΝ ΞΕ. in Syn. 
Chale. Act.i. p. 19]. ᾿Εχρὴν γὰρ τὴν ὑμετίραν 
ἀγάπην μεμνημένην τῶν πατρικῶν παραδόσεων μηδένα 
συγχωρεῖν τὰ κεκωλυμένα ποιεῖν, ἀλλὰ καὶ εἴ τις ToA- 
μηρὸς φανείη πάση δυνάμει ἐναν ειοῦσθαι.----. Aga- 
pet. ad Petr. Hier (p. 21.) 

+ Εἰκότως ἡμεῖς ἐπιστάμενοι τὴν τῶν θείων κανό- 
νων ἐκδίκησιν ἁρχιερεῦσιν μόνον dppdrrecy, τήνδε τῆς 
ὀρθῆς πίστεως οὐ μόνον ἱερωμένοις, ἀλλὰ καὶ παντὶ dpe 
θοδόξῳ Xorwriava.—Menas. (tom. iv. p. 10.) 
Plebs, &c. Deum metuens Cypr. Ep. 
68; vide P. Nich. I. Ep. 8.(p 506 ) 

¢ Cunctis monachis ab eodem Epiphanio 
scripta venerunt, ut absque satisfrehone fidei 
nullus ei temere communicaret.— Hier. Ep. 61, 
(ad Pammach.) cap, 15. 

|| Alicubine dictum, aut tibi alicubi: manda- 
tum est, quod sine satistactione det communi- 
onem tuam subiremus ?—//i/. Quod tibi non 
communicemus, fide est —J+rd. cap. 16, 

Theophilus, John of Antioch, Dioscoras, 
Novam legem, &c.— Vide de Cone. Sard. 


248 


discard and depose popes. So did the 
oriental faction at Sardica depose Pope 
Julius for transgressing, as they supposed, 
the laws of the church, in fostering here- 
tics and criminal persons condemned by 
synods. So did the synod of Antioch 
thereaten deposition to the same pope. 
So did the patriarch Dioscorus make show 
to reject Pope Leo from communion. 
So did St. Hilary anathematize Pope 
Liberius.* 

9. Popes, when there was great occa- 
sion, and they had a great mind to exert 
their utmost power, have not yet presum- 
ed by themselves, * without joint author- 
ity of synods,” to condemn bishops.* So 
Pope Julius did not presume to depose 
Eusebius of Nicomedia, his great adver- 
sary, and so much obnoxious by his pat- 
ronising Arianism. Pope Innocent did 
not censure Theophilus and his complices, 
who so irregularly and wrongfully had 
extruded St. Chrysostom, although much 
displeased with them; but endeavoured 
to get a general synod to do the business. 
Pope Leo I. (though a man of spirit and 
animosity sufficient) would not, without 
assistance of a synod, attempt to judge 
Dioscorus, who had so highly provoked 
him and given so much advantage against 
him, by favouring Eutyches, and _per- 
secuting the orthodox. 

Indeed often we may presume that 
popes would have deposed bishops, _ if 
they had thought it regular, or if others 
commonly had received that opinion, so 
that they could have expected success 
in their attempting it. But they many 
times were angry when their horns were 
short, and shewed their teeth when they 
could not bite. 

10. What has been done in this kind 
by popes jointly with others, or in synods 
(especially upon advantage, when the 
cause was just and plausible), is not to 
be ascribed to the authority of popes as 
such. It might be done with their in- 
fluence, not by their authority: so the 
synod of Sardica (not Pope Julius) cash- 
iered the enemies of Athanasius; so the 
synod of Chalcedon (not Pope Leo) de- 
posed Dioscorus; so the Roman synod 
(not Pope Celestine) checked Nestorius ; 


* An qui in hominem imperatorem peccasge 
dicebatur, nulla interveniente synodo dejici de- 
buerunt?—P. Gelas. I Ep. 13. 

4 Soz.iii. 11,8; Evag. ii. 4; Hilar. fragm. 


A TREATISE OF THE POPE’S SUPREMACY. 


The | 
whole western synod (whereof he was 
president) had a great sway.* 

11. If instances were arguments of 
right, there would be other pretenders to 


and that of Ephesus deposed him. 


the deposing power. Particular bishops 
would have it, as we before shewed. 

12. The people would have the pow- 
er; for they have sometimes deposed 
popes themselves, with effect. 

So of Pope Constantine, Platina telleth 
us, “δι length he is deposed by the peo- 
ple of Rome, being very much provoked 
by the indignity of the matter.? 

13. There are many instances of bish- 
ops being removed, or deposed by the 
imperial authority. This power was in- 
deed necessarily annexed to the imperial 
dignity ; for all bishops being subjects of 
the emperor, he could dispose of their 
persons, so as not to suffer them to con- 
tinue in a place, or to put them from it 
as they demeaned themselves, to his sat- 
isfaction or otherwise, in reference to 
public utility. It is reasonable, if they 
were disloyal or disobedient to him, that 
he should not suffer them to be in places 
of such influence, whereby they might 
pervert the people to disaffection. It is 
fit that he should deprive them of tem- 
poralities. 

The example of Solomon deposing 
Abiathar.* 

Constantine M. “ commanded Eusebius 
and Theogonius to depart out of the 
cities over which they presided as bish- 


ops.”’¢ 


* 'H ayia 'ΡῬωμαίων σύνοδος φανερὰ τετύπωκε.--- 
Cyril. ad Joh. Ant. Cone. Eph.—p. 197, 332; 
Syn. p. 11, 60. ᾿Αποστολικὸς θρόνος, καὶ ἣ σύνο- 
δος avros.—Const. Sacr. in Syn. VI. p. 11. ᾿Α- 
γάθων ἐπίσκοπος σὺν πάσαις ταῖς συνόδεις ταῖς ἀνη- 
κούσαις τῇ συνόδῳ τοῦ ἀποστολικοῦ θρόνου Ibid. 
p. 60. ‘Andons κατὰ δύσιν cvvédov.—Act. Eph. 
p. 332. Sit hee inte fixa damnatioa me, et 
ab his qui sub me constituti episcopales sedes 
eubernare noscuntur . P. Feliz ad Petrum 
Antioch. apud Baron. ann. 483, ᾧ 68. 

+ Tandem a sede dejicitur a populo Romano 
ira et indignitate rei percito. Plat. p.223. P. 
Leo. VII. p. 291. Anastasius. Plat. p. 131. 

t Εὐσέβιον δὲ καὶ Θεογόνιον φεύγειν προσέταξεν 
ἂς ἐπισκόπουν πόλεις .----ἴϑδοΖ. 1. 21. Tére μὲν οὗτοι 
καθηρέθησαν, καὶ τῶν πόλεων ἐξηλάθησαν .--- ἢ θο- 
dor. i. 20. He threatened Athanasius to depose 
him.—édy γὰρ γνῶ ὡς κεκώλυκας τινὰς αὐτῶν τῆς 
ἐκκλησίας μεταποιουμένους, ἢ ἀπείρξας τῆς εἰσόδου, 
ἀποστελῶ παραχρῆμα τὸν καθαιρήσοντά σε ἐξ ἐμῆς κε- 
λεύσεως, καὶ τῶν τύπων meraerioovra.—Socr. 1. 27; 
Athanas. Apol. ii. p. 778. 

t | Kings ii. 35, 


A TREATISE OF THE POPE’S SUPREMACY. 


Constantius deposed Paulus of Con- 
stantinople.* 

Constantius ejected all that would not 
subscribe to the creed of Ariminum.7 

The Emperor Leo deposed 'Timotheus 
fBlurus, for which Pope Leo did highly 
commend and thank him.* 

The emperors discarded divers popes. 

Constantius banished Pope Liberius, 
and caused another to be put in his 
room. 

Otho put out John the Twelfth. 

Justinian deposed Pope Silverius, and 
banished Pope Vigilius.* 

Justinian banished Anastasius, bishop 
of Antioch ; extruded Anthimus of Con- 
stantinople, and Theodosius of Alexan- 


 dria.® 


Neither indeed was any great patriarch 
effectually deposed without their power 
or leave. 

Falvianus was supported by Theodo- 
sius against the pope. 

Dioscorus subsisted by the power of 
Theodosius Junior. 

The deposition of Dioscorus, in the 
synod of Chalcedon, was voted witha 
reserve of, “If it shall please our most 
sacred and pious lord.”’t 

In effect, the emperors deposed all 
bishops which were ordained beside their 
general laws; as Justinian, having pre- 
scribed conditions and qualifications con- 
cerning the ordinations of bishops, sub- 
joineth, * But if any bishop. be ordained 
Without using our formentioned constitu- 
tion, we command you that by all means 
he be removed from his bishopric.”’|| 

14. The iastances alleged to prove 
the pope’s authority in this case are in- 


| concludent and invalid. 


They allege the case of Marcianus, 
bishop of Arles; concerning whom 


* Tov Παῦλον σχολάζειν éroinecv.—Socr. 11. 7. 
t Τὴν δὲ ἔκδοσιν τῆς ἀναγνωσθείσης ἐν ᾿Αριμίνῳ 


πίστεως ἐκέλευσεν εἰς τὰς περὶ ᾿Ιταλίαν ἐκκλησίας ἐκ- 


πέμπεσθαι, προστάξας τοὺς μὴ βουλομένους ὑπογράφ- 
εἰν αὐτῇ, ἐξεῶσθαι τῶν ἐκκλησιῶν, καὶ, εἰς τοὺς τύπους 
αὐτῶν ἑτέρους ἀντικαθίστασθαι .---ἰἀ. ii. 37. 

ft Εἰ παρασταίη τῷ θειοτάτῳ, καὶ εὐσεθεστάτῳ 
ἡμῶν deorérn.—Act. 11. p. 202. 

|| Si quis autem citra memoratam observa- 
tionem episcopus ordinetur, jubemus hunc om- 


nibus modis episcopatu depelli.—Justin. Novell. 
ΟΧΧΊΪΙ. cap. 1. 

* Evag. ii. 11; Lib. cap. 15; P. Leo I. 
Epist. 99. 


* Lib. cap. 22. 
" Evag. iv. 41, 11. 


Vor. Il. 32 


(for abetting Novatianism) St. Cyprian 
doth exhort Pope Stephanus, that he 
would direct letters to the bishops of 
Gaul and the people of Arles, that he 
being for his schismatical behaviour re- 
moved from communion, another should 
be substituted in his room.* 

The Epistle grounding this argument 
is questioned by a great critic; but I 
willingly admit it to be genuine, seeing 
it hath the style and spirit of St. Cyprian, 
and suiteth his age, and I see no cause 
why it should be forged: wherefore, 
omitting that defence, I answer, that the 
whole matter, being seriously weighed, 
doth make rather against the pope’s cause 
than for it; for if the pope had the sole 
or sovereign authority of rejecting bish- 
ops, why did the Gaulish bishops refer 
the matter to St. Cyprian ?>—why had 
Marcianus himself a recourse to him ? 

St. Cyprian doth not ascribe to the 
pope any peculiar authority of judgment 
or censure, but a common one, which 
himself could exercise, which all bishops 
might exercise : “ It 15᾽) (saith he) ‘* our 
part to provide and succour in sucha 
case ;” for “‘ therefore is the body of 
priests so numerous,” that—t by joint 
endeavour they may suppress heresies 
and schisms.”’+ 

The case being such, St. Cyprian ear- 
nestly doth move.Pope Stephanus to con- 
cur in exercise of discipline on that 
schismatic, and to prosecute effectually 
the business by his letters ; persuading 
his fellow bishops in France, ** that they 
would not suffer Marcianus to insult over 
the college of bishops”t (for to them it 
seemeth the transaction did immediately 
belong.) 

To do thus St. Cyprian implieth and 
prescribeth to be the pope’s special duty, 
not only out of regard to the common in- 
terest, but for his particular concernment 


* Cypr. Ep. 67. Dirigantur in provinciam 
et ad plebem Arelate consistentem liter, qui- 
bus abstento Marciano alius in ejus locum sub- 
stituatur 

+ Cui rei nostrum est consulere, et subvenire 
Idcirco copiosum est corpus sacerdotum 
Quando ipse est ab universis sacerdo- 
tibus judicatus ; 

{ Facere te oportet plenissimas literas ad co- 
episcopos nostros in Galliis constitutos, ne ul- 
tra Marcianum collegio nostro insultare pati- 
antur ——. 


250 A TREATISE OF THE POPE’S SUPREMACY. 


af). 


ye 
in the case ;* that schism having been| did belong solely to the bishop of Rome, — 


first advanced against his predecessors. | wherefore did Faustinus, bishop of Lyons, _ 


St. Cyprian also (if we mark it) covert-| advertise Cyprian, bishop of Carthage, 


ly doth tax the pope of negligence, in| 
not having suon enough joined with him-| 
self and the community of bishops in| 
censuring that delinquent.t | 

We may add, that the church of Arles 
and Gaul, being near Italy, the pope may 
be allowed to have some greater sway 
there, than otherwhere in more distant 
places; so that St. Cyprian thought his 
letters to quicken discipline there, might 
be proper and particularly effectual. 

These things being duly considered, 
what advantage can they draw from this 
instance ?—doth it not rather prejudice 
their cause, and afford a considerable ob- 
jection against it ? 

We may observe that the strength of 
their argumentation mainly consisteth in 
the words quibus abstento ; the which 
(as the drift of the whole Epistle, and 
parallel expressions therein do shew) do 
signify no more than gutbus efficiatur ut 
abstento, which may procure him to be 
excommunicated ; not gue contineant ab- 
stentionem, which * contain excommuni- 
cation,’ as P. de Marca glosseth: al- 
though admitting that sense, it would not 
import much, seeing only thereby the 
pope would have signified his consent 
with other bishops: wherefore De Marca 
hath no great cause to blame us, than we 
do “not deprehend any magnificent 
thing in this place for the dignity of 
the papal see :”* indeed he hath, I must 
confess, better eyes than I, who can see 
any such mighty things there for that 
purpose. 

As for the substitution of another in the 
room of Marcianus, that was a conse- 
quent of the excommunication ; and was 
to be the work of the clergy and people 
of the place; for when by common 
judgment of catholic bishops any bishop 
was rejected, the people did apply them- 
selves to choose another, 

I adjoin the resolution of a very learn- 
ed writer of their communion, in these 
words : 

“6 In this case of Marcianus, bishop of) 
Arles, if the right of excommunication 


* Multo magis ta ——. 
+ Quo! nedum videatur a nobis abstentus. 
* Marc. vii. 1, 6. 


who was so far distant, concerning those — 
very things touching Marcianus, which 
both Faustinus himself, and other bishops 
of the same province, had before sent 
word of to Stephen, bishop of Rome, 
who lived nearest, being moreover of all 
bishops the chief? It must either be 
said, that this was done because of Ste- 
phen’s negligence; or, what is more 
probable, according to the discipline then 
used in the church, that all bishops of 
neighbouring places, but especially those 
presiding over the most eminent: cities, 
should join their counsels for the welfare 
of the church, and that Christian religion 
might not receive the least damage in 
any of its affairs whatsoever: hence it 
was, that in the case of Marcianus, bishop 
of Arles, the bishop of Lyons writ let- 
ters to the bishop of Rome and Carth- 
age ; and again, that the bishop of Carth- 
age, as being most remote, did write to 
the bishop of Rome, as being his brother 
and colleague, who by reason of his pro- 
pinguity might more easily know and 
judge of the whole matter.”* 

The other instances are of a later date 
(after the synod of Nice), and therefore 
of not so great weight ; yea, their having 
none more ancient to produce, doth 
strongly make against the antiquity of 
this right; it being strange, that no mem- 
ory should be .of any deposed thereby 
for above three hundred years: but how- 


* In hac Marciani episcopi Arelatensis causa 
si jus abstinendi sive excommunicandi compe- 
iebat soli episcopo Romano, cur Faustinus epis-= 
copus Lugdunensis Cypriano episcopo Cartha- 
giniensi longe dissito semel atque iterum sig- 
nificat eade Marciano, que jam utique ipse 
Faustinus et alii ejusdem provincie episcopi 
nunciaverant Stephano proximiori, et omnium 
episcoporum principi? Dicendum igitur faetum 
id fuisse aut per negligentiam Stephani; aut 
quod magis videtur, per disciplinam que tune 
in ecclesia vigebat, ut omnes quidem in circum= 
positis locis, sed preesertim urbium clarissima=- 
rum episcopi in commune consulerent ecclesiz, 
viderentque ne quid detrimenti res Chrisuana 
catholica caperet. Ttaque super isto Marciani 
Arelatensis facinore,.Lugdunensem episcopum 
ad Romanum et Carthaginiensem dedisse lite- 
ras, istum vero ut remotissimum dedisse vicis- 
sim suas ad Romanum, ut fratrem et eollegam, 
qui in propinquo facilius posset de negotio et 


cognoscere et statuere.—Rigalt. in Cypr.—Ep. 
| 67. 


— 


A TREATISE OF THE POPE’S SUPREMACY. 


ever, suchas they are, they do not reach 
home to the purpose. 

allege Flavianus, bishop of Anti- 
och, deposed by Pope Damasus, as_ they 
affirm.” But it is wonderful they should 
have the face to mention that instance ; 
the story in short being this: “ The great 
Fiavianus” (a most worthy and orthodox 
prelate, whom St. Chrysostom in his 
Statuary Orations doth so highly com- 
mend and celebrate) being substituted in 
the place of ““ Meletius by the quire of 
bishops,”’* a party did adhere to Paulin- 
us; and after his decease they set up 
Evagrius, ordaining him (as Theodoret, 
who was best acquainted with passages 
‘on that side of Christendom, reporteth) 
against many canons of the church.* 

Yet with this party, the Roman bishops, 
* not willing to know any of these things” 
(three of them in order, Damasus, Siri- 
cius, Anastasius), did conspire, instigat- 
ing the emperor against Flavianus, and 
reproacing him as “ supporter of a tyrant 
against the laws of Christ.’’+ 

But the emperor having called Flavian- 
us to htm, and received much satisfac- 
tion in his demeanour and discourse, did 
remand and settle him in his place: 
“ The emperor,” saith ‘Theodorct, “ won- 
dering at his courage and his wisdom, did 
command him to return home, and to 
feed the church committed to him ;”i 
at which proceeding, when the Romans 
afierward did grumble, the emperor gave 
them such reasons and advices, that they 
complied, and did entertain communion 
with Flavianus. 

It is true, that upon their suggestions 
‘and clamours*the emperor was moved at 
first to order that Flavianus should go to 
‘Rome, and give the western bishops sat- 
isfaction ; but after that he understood 
the quality of his plea, he freed him of 
that trouble, and without their allowance 
settled him in his See. 

Here is nothing of the pope’s depos- 


* Τῷ μεγάλῳ Φλαδιανῷ χαλεπαίνοντες ‘ 
Theod. 

+ "Ad. ὅμως τούτων οὐδὲν εἰδίναι θέλοντες τὴν 
Εὐαγρίου μὲν κοινωνίαν ἡσπάζοντο, κατὰ Φλαδιανοῦ 
ris βατιλίκας ἐκίνησαν dxods.—Theod. ib. 

Αὐτοῦ καὶ τὴν ἀνδρείαν καὶ τὴν σοφίαν θαυμάσας 
"ὁ βασιλεὺς, τὴν ἐνεγκοῦσαν καταλαδεῖν, καὶ τὴν ἐγ- 
χειρισθεῖσαν ποιμαίνειν ἐκκλησίαν ἐκέλευσεν .---- ΤΠ) 6- 

. ib, 

’ Bell. de Pont. R. ii. 18. 

* Theod. 23; Socr. v. 15; Soz. viii. 3. 


ee i a ~~ re) 


ing Flavianus ; but of his embracing in a 
schism the side of a competitor, it being 
in such a case needful that the pope or 
any other bishop .should choose with 
whom he must communicate, and conse- 
quently must disclaim the other; in which 
choice the pope had no good success, 
not deposing Flavianus, but vainly op- 
posing him; wherefore this allegation is 
strangely impertinent, and well may be 
turned against them. 

Indeed in this instance we may see how 
fallible that See was in their judgment of 
things, how rash in taking parties and fo- 
menting discords, how pertinacious in a 
bad cause, how peevish against the com- 
mon sense of their brethren (especially 
considering, that before this opposition of 
Flavianus, the Fathers of Constantinople 
had, in their letter to Pope Damasus and 
the occidental bishops, approved and com- 
mended him to them; highly asserting 
the legitimateness of his ordination ;) in 
fine, how little their authority did avail 
with wise and considerate persons, such 
as Theodosius M. was.* 

De Merca representeth the matter 
somewhat otherwise out of Socrates ;¥ 
but take the matter as Socrates hath it, 
and it signifieth no more, than that both 
Theophilus and Damasus would not en- 
tertain communion with Flavianus, as be- 
ing uncapable of the episcopal order, for 
having violated his oath, and caused a 
division in the church of Antioch: what 
is this to judicial deposition? and how 
did Damasus more depose him than The- 
ophilus, who upon the same dissatisfac- 
tion did in like manner forbear commun- 
ion? whenas indeed a wiser and better 
man than either of them, St. Chrysostom, 
did hold communion with him, and did at 
length (saith Socrates, not agreeing with 
Theodoret) reconcile him to them both. 

They allege the deposition of Nesto- 
rius. But who knoweth not, that he was 
for heretical doctrine deposed in and by 
a general synod ὃ Pope Celestine did in- 
deed threaten to withdraw his commun- 


ion, if he did not renounce his error.t+ 


* Theod. v. 9. οἶτε ris ἐπαρχίας, καὶ τῆς 
ἀνατολικῆς διοικήσεως συνδοαμόντες κανονικῶς ἐχει- 
porévncay ἥνπερ ἔνθεσμον χειροτονίαν ἐδέξατο 
καὶ τὸ τῆς συνόδου κοινόν. 

ἐινωσκέτω, ὅτι αὐτὸς τὴν ἡμετέραν κοινωνίαν 
ἔχειν οὐ δυνήσεται, ἣν μὴ P. Celest. ad Cy- 
rf. in Cone. Eph. Act. p. 281. Thavrehds ἀπὸ 

? Socr. v. 15; Mare. ili. 14, ὁ 1. 


gs aa 
“_ ᾿ ry " 
᾿ 


252 A TREATISE OF THE POPE’S SUPREMACY. 


But had not any other bishop sufficient au- 
thority to desert a perverter of the faith ? 
Did not his clergy do the same, being 
commended by Pope Celestine for it ?* 
Did not Cyril in writing to Pope Celes- 
tine himself affirm, that he might before 
have declared that he could not commu- 
nicate with him δὲ Did Nestorius admit 
the pope’s judgment ? No; as the papal 
legates did complain, “ he did not admit 
the constitution of the apostolical chair.”’t 
Did the pope’s sentence obtain effect? 
No, not any; for, notwithstanding his 
threats, Nestorius did hold his place. till 
the synod ; the emperor did severely re- 
buke Cyril for his fiereeness (and im- 
plicitly the pope), and did order that no 
change should be made, till the synod 
should determine in the case; not re- 
garding the pope’s judgment: so that this 
instance may well be retorted, or used 
to prove the insignificancy of papal au- 
thority then. , 

They allege also Dioscorus of Alexan- 
dria, deposed by Pope Leo: but the case 
is very like to that of Nestorius, and ar- 
gueth the contrary to what they intend : 
he was, for his misdemeanours, and vio- 
lent countenancing of heresy, solemnly 
in a general synod accused, tried, con- 
demned, and deposed; the which had 
long before been done, if in the pope, 
his professed and provoked adversary, 
there had been sufficient power to effect 
it. 

Bellarmine also allegeth Pope Sixtus 
ΠῚ. deposing Polycronius, bishop of Je- 
rusalem: but no such Polyecronius is to 
be found in the registers of bishops then, 
or in the histories of that busy time, be- 
tween the two great synods of Ephesus 
and Chalcedon; and the acts of Sixtus, 
upon which this allegation is grounded, 
have so many inconsistencies, and smell 


τοῦ συνεδρίου ἡμῶν, καὶ τῆς τῶν Χριστιανῶν συνόδου 


ἀπεκλείσθης, ἐὰν μὴ εὐθέως τὰ κακῶς εἰρημένα ὑπὸ cod | 


d:0p9w04j.—Ibid., Epist. ad Nest. p. 186. ᾿Απὸ 
τῆς ἡμετέρας κοινωνίας ἀποχωρίζομεν.---( Joh. 
Ant. p. 196.) 

* Μακαρία δὲ ὅμως ἡ dyéxn, ἦ παρέσχεν ὃ κύριος 
κρίνειν περὶ τῆς ἰδίας νομῆς.---, Celest. ad Cle- 
rum, &c. Const. Act. Eph. p. 190. 


+ Eyo δὶ ὁμολογῶ καὶ τοι βουληθεῖς συνοδικῷ | 


γράμματι φανερὸν αὐτῷ καταστῆσαι, ὅτι ταῦτα λέγον- 
τι καὶ φρονοῦντι κοινωνεῖν οὐ δυνάμεθα..---ΟὙγγ}, Ep. 
ad Celest, Act. Eph. p. 177. 

t Tov τύπον τῆς ἀποστολικῆς καθέδρας οὐκ ἐδίξα- 
ro.—Cone. Eph. Act, ill. p. 331; vide Theodes. 
2, Epist. in Cone. Eph. p. 224, 225, 


so rank of forgery, that no conscionable 
nose could endure them ; and any “ pru- 
dent man,” as Binius himself confesseth, 
would assert them to be spurious.” 
Wherefore Baronius himself doth reject 
and despise them; who gladly would 
lose no advantage for his master.* Yet 
Pope Nicholas I. doth precede Bellarmine 
in citing this trash; no wonder, that be- 
ing the pope who did avouch the wares 
of Isidore Mercator. 

They allege 'Timotheus, the usurper of 
Alexandria, deposed by Pope Damasus ;* 
and they have indeed the sound of words 
attesting to them: ‘ These are heads up- 
on which the B. Damasus deposed the 
heretics Apolinarius, Vitalius, and Timo- 
theus.”’* 

The truth is, that Apolinarius, with di- 
vers of his disciples, in a great synod at 
Rome, at which Petrus, bishop of Alex- 
andria, together with Damasus, was pre- 
sent, was condemned and disavowed for 
heretical doctrine ; whence Sozomensaith, 
that “the Apolinarian heresy was by 
Damasus and Peter, at a synod at Rome, 
voted to be excluded from the Catholic 
ehurch.’’t 

On which account, if we conclude that 
the pope had an authority to depose bish- 
ops, we may by like reason infer that ev- 
ery patriarch and metropolitan had a 
power to do the like; there being so 
many instances of their having condemn- 
ed and disclaimed bishops supposedly 
guilty of heresy; as particularly Joba 
of Antioch, with his convention of arien- 
tal bishops, did pretend to depose Cyril 
and Memnon, as guilty of the same Apol- 
inarian heresy ;—allegingethat tof “ ex- 
scind them was the same thing as to set- 
tle orthodoxy.”” The which deposition 
was at first admitted by the emperor. 

* Taira ἐστι τὰ κεφάλαια ἐφ᾽ οἷς ὃ τρισμακάριος 
Δάμασος καθεῖλεν ᾿Απολινάριον, καὶ Βιτάλιον, καὲ 
Τιμόθεον τοὺς aigertxoss.—Orient. ad Rufum. 
apud Bin. p. 396. 

+ Μαθὼν οὖν ταύτην τὴν αἵρεσιν εἰς πολλοὺς ἔρ- 
new πρῶτος Δάμασος ὃ Ρωμαίων ἐπίσκοπος, καὶ 1Πέτ- 
ρος δ Αλεξανδρείας, συνύδου γενομένης ἐν Ῥώμῃ ἂλ- 
λοτρίαν τῆς καθόλου ἐκκλησίας ἐψηφίσαντο.----ϑοΖ. 
vi. 25. 

t To γὰρ τούτους ἐκκόψαι οὐδὲν ἕτερόν ἐστιν ἢ dp- 
θοδοξίαν oricat.—Relat. Orient. ad Imp. in Act. 
Eph. p. 380. “Ὅθεν καὶ viv τὴν γνωρισθεῖσαν παρὰ 
᾿ὐὐσεθείας ὑμῶν Νεστορίου, καὶ Κυρίλλου, καὶ Μέμ- 
vovos καθαίρεσιν ἐδεξάμεθα.----Αοἴ. p. 389. 

2 Baron. ann. 433. ὁ 38, 39; P. Nich. I. 
Epist. 8. (ad Mich.) 

* Fac. Herm. p. 150. 


A TREATISE OF THE POPE’S SUPREMACY. 


The next instance is of Pope Agapetus 
(in Justinian’s time, for so deep into time 
is Bellarmine fain to dive for it) deposing 
Anthimus, bishop of Constantinople.° 
But this instance being scanned, will also 
prove slender and lame. The case was 
this : Anthimus having deserted his charge 
at Trabisonde, did creep into the see of 
Constantinople (a course then held irreg- 
ular and repugnant to the canons), and 
withal he had imbibed the Eutychian 
heresy. Yet for his support he had 
wound himself into the favour of the 
Empress Theodora, a countenancer. of 
the Eutychian sect..—Things standing 
thus, Pope Agapetus (as an agent from 
Rome to crave succour against the Goths, 
pressing and menacing the city) did ar- 
rive at Constantinople. Whereupon the 
empress desired of him to salute and con- 
sort with Anthimus.* But he, by peti- 
tions of the monks, &c., understanding 
how things stood, did refuse to do so, ex- 
cept Anthimus “ would return to his own 
charge, and profe# the orthodox doc- 
trine.” Thereupon the emperor joined 
with him to extrude Anthimus from Con- 
Stantinople, and to substitute Menas. 
** He” (say the monks in their libel of 
request to the emperor) ‘ did justly thrust 
this Anthimus from the episcopal chair of 
this city ; your grace affording aid and 
force both to the Catholic faith and the 
divine canons.”+ The act of Agapetus 
was (according to his share in the com- 
mon interest) to declare Anthimus, in his 
judgment, uncapable of Catholic com 
munion and of episcopal function by rea- 
son of his heretical opinions, and _ his 
transgression of ecclesiastical orders ;i 
which moved Justinian effectually to de- 
pose and extrude him: “" You” (say they) 
* fulfilling that which he justly and canon- 


* Denique petentibus principibus, ut Anthi- 
mum papa in salutatione et communicatione 
Susciperet; ille fieri inquit posse, si se libello 
probaret orthodoxum, et ad cathedram suam 
reverteretur.—Lid. cap. 21. Ta κατὰ τῆς ἐκκλε- 
σίας ἀθέσμως τολμώμενα λαθὼν Libell. Μο- 
nach p 7. 

+ ᾿Αλλὰ τοῦτον δικαίως ἐξωθήσας rod τῆς δὲ τῆς 
πόλεως ἱερατικοῦ θρόνου, συνεπαμυνούσης, καὶ συνεπισ- 
χυούσης rare καθυλικῇ πίστει καὶ τοῖς θείοις κανόσι 
τῆς ὑμετέρας εὐσεβείας Ibid. Et Syn. Deer. 
p. 43; Imper. Sanct. p. 128. 

t ᾿Αποφηνάμενος pire καθολικοῦ 
αὐτὸν ἔχειν τὸ dvona.—Synod. Dec. p. 

» Ann. 536. Vict. Tun. 

* Evag. iv, 10. 


fire ἱερέως 
{3 


Φ» 


295 


ically did judge, and by your general 
edict confirming it; and forbidding that 
hereafter such things should be attempt- 
ed—.”* And Agapetus himself saith, 
that it was done by ‘“ the apostolical au- 
thority, and the assistance of the most 
faithful emperors.”+ The which pro- 
ceeding was completed by decree of the 
synod under Menas, and that again was 
confirmed by the imperial sanction. 
Whence Evagrius, reporting the story, 
doth say, concerning Anthimus and The- 
odosius of Alexandria, that ‘* because 
they did cross the emperor’s commands, 
and did not admit the decrees of Chalce- 
don, they both were expelled from their 
5665. 

It seemeth by some passages in the 
Acts, that before Agapetus’s intermed- 
dling, the monks‘ and orthodox bishops* 
had condemned and rejected Anthimus ; 
according to the common interest, which 
they assert all Christians to have in re- 
gard to the common faith. 

As for the substitution of Menas, it 
was preformed ‘ by the choice and suf- 
frage of the emperor, the clergy, nobles, 
and people conspiring ;’’|| the pope only 
(which another bishop might have done) 
ordaining or consecrating him: ‘ Then” 
(saith Liberatus) ‘the pope by the em- 
peror’s favour did ordain Menas bishop, 
consecrating him with his hand.”’¢ 

And Agapetus did glory in this, ‘| as be- 
ing the first ordination made of an east- 
ern bishop by the hands of a pope: ‘“* And 
this” (said the pope) ‘* we conceive doth 
add to his dignity, because the eastern 
church, never since the time of the 
Apostle Peter, did receive any bishop be- 


* Ta οὖν παρ᾽ ἐκείνου δικαίως καί κανονικῶς κεκρι- 
μένα πλὴροῦντες, καὶ διὰ γενικῆς ὑμῶν νομοθεσίας κυ- 
φοῦντες. καὶ τὰ τοιαῦτα τοῦ λοιποῦ τολμᾶσθαι ἀπαγο- 
ρεύοντες . 

+ Τῆς δὲ ἐν Ἱζωνσταντινουπόλει λαθέδρας τὴν 
ὕβριν βοηθοῦντος rod Θεοῦ, τῇ ἀποστολικῇ αὐθεντίᾳ, 
καὶ τῶν πιστοτάτων βασιλέων τῇ βοηθείᾳ διορθώσα- 
pey.—P. 24. 

t Opes & οὖν ὡς ἀντικρὺ τῶν (1. ἀντὶ κῶν rod) 
βασιλέως κελευσμάτων ἱόντες, καὶ μὴ δεχόμενοι τὰ ἐν 
Χαλκηδόνι συντεθειμένα ἀμφὶ τῶν οἰκείων ἐξελαθέτην 
θρόνων .---- να σ. iv. 11. 

|| Kar’ ἐκλογὴν καὶ ψῆφον τῶν εὐσεδεστάτων ἡμῶν 
βασιλέων, καὶ τοῦ εὐαγοὺς τῆσδε τῆς ἁγιωτάτης ἐκκλη- 
olas κλήρου 

, Tune papa principis favore Menam pro eo 
ordinavit antistitem, consecrans ¢um Manu sua 


—. Lib. cap. 21. 

4 "Qerine τῶν γαληνοτάτων βοσιλέων ἐπεγέλασεν 
ἡ ἐπιλογὴ Act. p. 24. 

4 Pp. 10, *?P. 16. 


_— =e Pewee. eS ψὸς 


254 


side him,, by the imposition of hands of 
those who sat in this our chair.’”* 

If we compare the proceedings of Aga- 
petus against Anthimus, with those of 
Theophilus against St. Chrysostom, they 
are (except the cause and qualities of 
persons) in all main respects and circum- 
stances so like, that the same reason, 
which would ground a pretence of uni- 
versal jurisdiction to one, would infer the 
same to the other. 

Baronius allegeth Acacius, bishop of 
Constantinople, deposed hy Pope Felix 
Ill. But Pope Gelasius asserteth, that 
any bishop might, in execution of the 
canons, have disclaimed Acacius as a fa- 
vourer of heretics. And Acacius did not 
only refuse to submit to the pope’s juris- 
diction, but slighted 1. And the pope’s 
act was but an attempt, not effectual ; 
for Acacius died in possession of his 
See. 

VIII. If popes were sovereigns of the 
church, they could effectually, whenever 
they should see it just and fit, absolve :} 
resiore any bishop excommunicated from 
the church, or deposed from his office by 
ecclesiastical censure: for relief of the 
oppressed, or clemency to the distressed, 
are noble flowers in every sovereign 
crown. 

Wherefore the pope doth assume this 
power, and reserveth it to himself as his 
special prerogative: “It is” (says Baro- 
nius) “ἃ privilege of the church of 
Rome only that a bishop deposed by a 
synod may, without another synod of a 
greater number, be restored by the 
pope ;”|| and Pope Gelasius I. says, 


* Kai τοῦτο δὲ πιστεύομεν τῇ αὐτοῦ ἀξία προστι- 
θέναι, ὅτι περ ἐκ τῶν χρόνων τοῦ ἀποστόλου Πέτρου 
οὐδένα ἄλλον οἱαδείποτε ἐκκλησία ἀνατολικὴ ἐδέξατο 
ἐπίσκοπον ταῖς χερσὶ τῆς ἡμετέρας καθέδρας χειροτο- 
νηθέντα Ibid. 

+ Ad cujus precipue vocatus examen vel ve- 
nire vel mittere non curavit.—Gelas. Ep. 13, 

1 When a bishop was unjustly censured up- 
on malice or mistake when he did repent 
of his error or miscarriage when the case 
would upon any account bear favour or pity 


|| Privilegium quidem solius ecclesia Roma- 
ne esse reperitur, ut depositus a synodo episco- 
pus absque alia synodo majoris. pumeri restitui 
possit per Romanum pontificem.— Baron. ann. 
449, § 127, 

‘ Baron. ann. 484, ὁ 19, wide P. Felic. III. 
Ep. 6, P. Gelas. Ep. 4. 


A TREATISE OF THE POPE’S SUPREMACY. 


2 
“ That the See of St. Peter the apostle 
has a right of loosing whatever the 
sentences of other bishops have bound.* 
‘That the apostolic see, according to 


frequent ancient custom, had a power, no 
synod preceding, to absolve those whom 
a synod had unjustly condemned, and 


“without a council to condemn those who 


deserved it.”+ 

It was an old pretence of popes, that 
bishops were not condemned, except the 
pope did consent, renouncing communion 
with them. So Pope Vigilius saith of St. 
Chrysostom and Flavianus, that ‘“al- 
though they were violently excluded, yet 
were they not looked upon as condemn- 
ed, because the bishops of Rome always 
inviolably kept communion with them.” 

And before him Pope Gelasius saith, 
that ‘* the pope, by not consenting to the 
condemnation of Athanasius, Chrysostom, 
Flavianus, did absolve them.”’|| 

But such a power of old did not be- 
long to him. For, 

1. There is not extant any ancient 
eanon of the church, nor apparent foot- 
steps of custom, allowing such a power 
to him. 

_2. Decrees of synods (provincial in 
the former times, and diocesan after- 
wards) were inconsistent with, or repug- 
nant to such a power; for judgments 
concerning episcopal causes were deem- 
ed irrevocable, and appointed to be so 
by decrees of divers synods; and con- 
sequently no power was reserved to the 
pope of thwarting them by restitution of 
any bishop condemned in them. 

3. The apostolical canons (which at 
least serve to prove or illustrate ancient 
custom), and divers synodical decrees, 
did prohibit entertaining communion with 
any person condemned or rejected by 


* Quorumlibet sententiis ligata pontificum 
sedis B. Petri apostoli jus habet resolvendi.— 
FP: Gels I-Epets. 

+ Sedes apostolica frequenter more majorum, 
etiam sine ulla synodo precedente et absolven- 
di quos synodus inique damnaverat, et dam- 
nandi nulla existente synodo quos oportuit ha- 
buit facultatem P. Gelas. 1. Ep. 13. 

+ Qui licet violenter exelusi sunt, non ta- 
men pro damnatis sunt habiti, eo quod semper 
inviolatam eorum communionem Rom. pontifi- 


ces servaverant.—P. Vigilius in Constit. 
Athan, &c. 
|| Quem (Johannem Chrys.) sedes apos- 


tolica etiam sola, quia non consensit, absolvit- 
-. Gelas. Ep. 3. ᾿ 


“« 


4 


--- 


canonical judgment, without exception or 
reservation of power of infringing or re- 
laxing that prohibition ;° and Pope Gelasius 
himself says, “* That he who had pollut- 
ed himself by holding communion witha 
condemned person, “did partake of his 
-eondemnation.’’** 

_ 4. Whence in elder times popes were 
opposed and checked when they offered 
to receive bishops rejected in particular 
synods. So St. Cyprian declared the re- 
stitution of Basilides by Pope Stephanus 
to be null.‘ So the Fathers of the Anti- 
ochene synod did reprehend Pope Julius 
for admitting Athanasius and Marcellus 
to communion, or avowing them for bish- 

ops, after their condemnation by synods. 

And the oriental bishops of Sardica did 
excommunicate the same pope for com- 
municating with the same persons. 
Which instances do shew, that the pope 
was not then, undoubtedly, or according 
to common opinion, endowed with such 
a power. 

But whereas they do allege some in- 
stances of such a power, 1 shall premise 
some general considerations apt to clear 
the business, and then apply answers to 
the particular allegations. 

1. Restitution commonly doth signify 
no more than acknowledging ἃ person 
(although rejected by undue sentence) 
to be de jure worthy of communion and 
capable of the episcopal office; upon 
which may be consequent an obligation 
to communicate with him, and to allow 
him his due character: according to the 
precept of St. Paul, Follow righteous- 
ness, faith, charity, peace, with them 
that call upon the Lord with a pure 
heart.* 

’ This may be done when any man no- 
toriously is persecuted for the truth and 
righteousness. Or when the iniquity 
and malice of pretended judges are ap- 
parent, to the oppression of innocence. 
Or when the process is extremely irreg- 
ular: as in the cases of Athanasius, of 
St. Chrysostom And this is not an 


* Damnati hominis communione pollutus, 
damnationis ejus factus est particeps—P. Ge- 
das. Ep. 13. (p. 640.) 

» Can. Apost. 10, 11, 12, 13; Cone. Nic. 
Can. 5; Sard. 16,17; Cod. Afr. 9; Cone. An- 
tioch. 6, 15; Evag. ii. 4. 

τ Cypr. Ep. 68. 

© 2 Tim. ii. 22. 


A TREATISE OF THE POPE’S SUPREMACY. 


255 


act of jurisdiction, but of equity and 
charity, incumbent on all bishops: and 
there are promiscuous instances of bish- 
ops practising it. Thus Socrates saith, 
that Maximus, bishop of Jerusalem, 
“did restore communion and dignity to 
Athanasius.”** And so Cyril of Alex- 
andria, and John of Antioch, being re- 
conciled and reduced to a good under- 
standing of each other, “ did restore to 
each other their Sees,”? rescinding the 
censures, which in heat they had de- 
nounced each on other. Which shew- 
eth that restitution is not always taken 
for an act of jurisdiction, wherein one’ is 
superior to another; for those persons 
were in rank and power co-ordinate. 

2. Restitution sometime doth import 
no more than a considerable inflnence 
toward the effects of restoring a person 
to communion or office; no judicial act 
being exercised about the case: * The 
emperor writing that Paulus and Athan- 
asius should be restored to their Sees, 
availed nothing.”t That was a restitu- 
tion without effect. 

Thus a pope’s avowing the orthodoxy, 
or innocence, or worth of a person, after 
a due information about them (by reason 
of the pope’s eminent rank in the church, 
and the regard duly had to him), might 
sometimes much conduce to restore a 
person; and might obtain the name of 
restitution by an ordinary scheme of 
speech. 

3. Sometimes persons said to be re- 
stored by popes are also said to be re- 
stored by synods, with regard to such 
instance or testimony of popes in their 
behalf. In which case the judicial re- 
stitution, giving right of recovery and 
completion thereto, was the act of the 
synod. || 

4. When cases were driven to a legal 
debate, popes could not effectually re- 
solve without a synod, their single acts 
not being held sufficiently valid. So, not- 


* 'Αποδίδωσι καὶ αὐτὸς τὴν κοινωνίαν ᾿Αθανασίῳ 
καὶ τὴν ἀξίαν —Socr. ii. 24. 

T ᾿Αλλήλοις τοὺς θρονους ἀπίδοσαν .---ϑοοῦ. Vil. 
33. 

t Γράψαντος τοῦ βασιλίως, Hore ἀποδοθῆναι Tlaé- 
λῳ καὶ ᾿Αθανασίῳ τοὺς οἰκείους τόπους͵ οὐδέν πλέον 
ἠνύετο.---- bid. i). 20. 

|| Note-—It is an ordinary style of votes in 
synods for the restitution of a bishop, 1 restore. 
—Vide Conc. Chale. Act. i. p. 166. Thatis, I 


give my vote for his restitution. 


256 


withstanding the declarations of Pope 
Julius in favour of Athanasius, for the 
effectual resolution of his case, the great 
synod of Sardica was convened. So 
whatever Pope Innocent I. did endeav- 
our, he could not restore St. Chrysostom 
without a general synod. 

Nor could Pope Leo restore Flavianus, 
deposed in the second Ephesine synod, 
without convocation of a general synod, 
the which he did so often sue for to the 
Emperor Theodosius, for that purpose. 
Pope Simplicius affirmed, that Petrus 
Moggus, “having been by a common 
decree condemned as an adulterer” (or 
usurper of the Alexandrian See), ‘‘ could 
not, without a common council, be freed 
from condemnation.”’* 

5. Particular instances do not ascertain 
right to the person who assumeth any 
power; for busybodies often will ex- 
ceed their bounds. 

6. Emperors did sometimes restore 
bishops. Constantine, as he did banish 
Eusebius of Nicomedia and others, so he 
did revoke and restore them ;" so says 
Socrates, “* They were recalled from 
banishment by the emperor’s command, 
and received their churches.”+ Theo- 
dosius did assert to Flavinus his right, 
whereof the popes did pretend to de- 
prive him; which did amount toa res- 
titution (at least to the Romanists, who 
do assert Flavianus to be deposed by the 
popes.)  Instantius and _ Priscillianus 
were, by the rescript of the Emperor 
Gratianus, restored to their churches.”’t 
Justinian did order Pope Silverius to be 
restored, in case he could prove his in- 
nocence. 

7. Commonly restitution was not ef- 
fectual without the emperor’s consent ; 
whence Theodoret, although allowed by 
the great synod, did acknowledge his re- 


* Oportebat communi decreto damnatum 
tanquam adulterum eommuni concilio damna- 
tione liberari.— Lid. cap. 18. 

Τ ᾿Ανεκλήθησάν re τῆς ἐξορίας ἐκ βασιλικοῦ προσ- 
τάγματος, καὶ τὰς ἐκκλησίας ἑαυτῶν ἀπέλαθον ---- 
Soc. i. 14. 

Ὁ Rescriptum eliciunt, quo calcatis que prius 


decreta erant, restitui ecclesiis jubebantur: 
hoc freti Instantims et Priscillianus repetivere 
Hispanias.—Sulp. Sev. ii. 63. Revocari Ro- 


mam Silverium jussit, et de literis illis judicium 
fieri, ut—si falsee fuissent probate, restituere- 
tur sedi suze.—Liberat. Breviar. cap. 22. 

5 Theod. v. 29, 


A TREATISE OF THE POPE’S SUPREMACY. 


stitution especially due to the emperor ; 
as we shall see in reflecting on his case. 

Now, to the particular instances pro- 
duced for the pope, we answer: 

1. They pretend that Pope Stephanus 
did restore Basilides and Martialis, Span- 
ish bishops, who had been deposed ; for 
which they quote St. Cyprian’s Epistle, 
where he says, ‘ Basilides going to 
Rome imposed upon our colleague, Ste- 
phen, who lived a great way off, and was 
ignorant of the truth of the matter ; seek- 
ing unjustly to be restored to his bish- 
opric, from which he had justly been de- 
posed.”’* 

But we answer: the pope did attempt 
such a restitution by way of influence 
and testimony, not of jurisdiction ; where- 
fore the result of his act, in St. Cyprian’s 
judgment, was nuli and blameable ; which 
could not be so deemed if he had acted 
as a judge; for a favourable sentence, 
passed by just authority, is valid, and 
hardly liable to censure.t The clergy 
of those places, notwithstanding that pre- 
tended restitution, did conceive those 
bishops uncapable ; and did request the 
judgment of §t. Cyprian about it; which 
argueth the pope’s judgment not to have 
been peremptory and prevalent then in 
such cases. St. Cyprian denieth the 
pope, or any other person, to have power 
of restoring in such a case; and exhort- 
eth the clergy to persist ‘in declining 
the communion of those bishops.”¢ Well 
doth Rigaltius. ask, why they should 
write to St. Cyprian, if the judgment of 
Stephanus was decisive ;|| and he addeth, 


* Romam pergens Stephanum collegam nos- 
trum longe positum, et geste rei ac tacite ver- 
itatis ignarum fefellit, ut exambiret reponi se 
injuste in episcopatum, de quo fuerat juste de- 
positus.—Cypr. Ep..68. 

t quare esti aliquid de collegis nostris 
extiterunt, qui deificam disciplinam negligen- 
dam putant (Nec censure congruit sa- 
cerdotum mobilis atque inconstanus animi 
levitate reprehendi.—Jd. Ep. 55.) episcopatum 
gerere, et sacerdotium Dei administrare non 
oportere. Desiderastis solicitudinem vestram 
vel solatio vel auxilio sententiz nostre suble- 
vari. Nec personam in ejusmodi rebus acci- 
pere, aut aliquid cuiquam largiri potest huma- 
na indulgentia; ubi intercedit et legem tribuit 
divina preescriptio. 

+ —-— quantum possumus adhortamur, ne 
vos cum profanis et maculatis sacerdotibus 
communicatione sacrilega misceatis. 

|| Sed cur ad Cyprianum si Pp ar infinita 
penes Romaaum ?—Rigalt. ibid. 


A TREATISE OF THE POPE’S SUPREMACY. 


that indeed “the Spaniards did appeal 
from the Roman bishop to him of Car- 
thage.”* No wonder, seeing the pope 
had no greater authority, and probably 
St. Cyprian had the fairer reputation for 
wisdom and goodness. Considering 
which things, what can they gain by this 
instance ὃ which indeed doth consider- 
ably make against them. 

2. They allege the restitution of Atha- 
nasius, and of others linked in cause 
with him, by Pope Julius. ‘“ He,” says 
Sozomen, “ as having the care of all by 
reason of the dignity of his See, restor- 
ed to each his own church.”’+ 

I answer, the pope did not restore 
them judicially, but declaratively ; that 
is, declaring his approbation of their 
right and innocence, did admit them to 
communion. Julius in his own defence 
did allege, that Athanasius was not legal- 
ly rejected ;{ so that, without any pre- 
judice to the canons, he might receive 
him ; and the doing it upon this account, 
plainly did not require any act of judg- 
ment. 

Nay, it was necessary to avow those 
bishops as suffering in the cause of the 
common faith. Besides, the pope’s pro- 
ceeding was taxed, and protested against 
as irregular ; nor did he defend it by vir- 
tue of a general power that he had judi- 
cially to rescind the acts of synods. And, 
lastly, the restitution of Athanasius and 
the other bishops had no complete effect, 
till it was confirmed by the synod of Sar- 
dica, backed by the imperial authority ; 
which in effect did restore them. This 
instance, therefore, is in many respects 
deficient as to their purpose. 

3. They produce Marcellus being re- 
stored by the same Pope Julius.’ 

But that instance, beside the foremen- 
tioned defects, hath this, that the pope 
was grievously mistaken in the case ; 
whence St. Basil much blameth him for 
his proceeding therein. 

“4, They cite the restitution of Eusta- 


* —— datis ad Cyprianum literis appella- 
vere Carthaginiensem adversus Romanum.— 
_Rigalt. 

Ola δὲ πάντων κηδεμονίας αὐτῶ προσηκούσης διὰ 
τὴν ἀξίαν τοῦ θρόνου, ἑκάστῳ τὴν ἰδίαν ἐκκλησίαν ἀπέ- 
δωκε.----30Ζ. ii. 8. 

t Ὡς ὄξους αὐτοὺς εἰς κοινωνίαν προσήκατο. ---- 
Soz. ini. os Jul Epist. apud Ath. “ιν 2. 

1 Soer. i. 36. 3 es. Ep. 10. 


Vor. IT. 33 


257 


thius (bishop of Sebastia) by Pope Libe- 
rius, out of an Epistle of St. Basil, where 
he says, ‘“* What the most blessed bishop 
Liberius proposed to him, and to what he 
consented, we know not; only that he 
brought a letter to be restored, and upon 
shewing it to the synod at Tyana, was 
restored to his See.”* 

I answer, that restitution was only 
from an invalid deposition by a synod of 
Arians at Melitine;* importing only an 
acknowledgment of him, upon approba- 
tion of his faith professed by him at 
Rome; the which had such influence to 
the satisfaction of the diocesan synod at 
Tyana, that he was restored. Although 
indeed the Romans were abused by him, 
he not being sound in faith; for “he 
now” (saith St. Basil) “ doth destroy that 
faith for which he was received.” Tt 

5. They adjoin, that Theodoret was 
restored by Pope Leo I.; for in the Acts 
of the synod of Chalcedon it is said, 
thatr ‘* he did receive his place from the 
bishop of Rome.” 

I answer, the act of Leo did consist in 
an approbation of the faith, which Theo- 
doret did profess to hold; and a recep- 
tion of him to communion therevipon ;|| 
which he might well do, seeing the 
ground of Theodoret’s being disclaimed 
was a misprision, that he (havinz opposed 
Cyril’s writings, judged orthudox) did 
err in faith, consenting with Nestori- 
us. 

Theodoret’s state before the second 
Ephesine synod is thus represented in 
the words of the emperor: ‘* Theodo- 
ret, bishop of Cyrus, whom we have be- 
fore commanded to mind only his own 
church, we charge not to come to the 
holy synod, before the whole synod being 
met, it shall seem good to them that he 
come and bear his part in 11. ἢ 


* Tiva μὲν ἔστιν & προετέθη air παρὰ τοῦ μακα- 
ριοτάτου ἐπισκόπου Λιδερίου, τίνα δὲ αὐτὸς συνέθετο 
dyvootpev’ πλὴν ὅτι ἐπιστολὴν ἐκόμισεν ἐποκαθιστῶ- 
σαν αὐτὸν, ἣν ἀποδείξας τῇ κατὰ Τύανα συνοδῳ ἅπο- 
κατέστη τῷ τούπῳ Bas. Ep. 74. 

ἡ Otros viv πορθεῖ τὴν πίστιν, ig’ ἢ ἐδέχθη .---ἰὰ, 

Ὁ Τὸν οἰκεῖον ἀπολαβὼν τόπον παρὰ τοῦ ἁγιωτάτου 
ἀρχιεπισκόπου τῆς μεγαλωνύμου 'Ῥώμης . Act. 
i. p. 53. ᾿ 

|| Εἰς κοινωνίαν ἐδέξατο----. 
Vill. p. 368. 

§ Θεοδώ τὸν μὲ τοι τὸν ἐπίσκοπον τῆς Κύρον 
πόλεως, ὃν ἤδη ἐκελεύσαμεν τῇ ἰδίᾳ αὐτοῦ μόνη ἐκκλη- 
oK ¢ ολάζειν, θεσπίζομεν μὴ πρότερον ἐλθεῖν εἰς τὴν 

Sor. iv. 24. 


Syn. Chale. Act. 


258 A TREATISE OF THE POPE’S SUPREMACY. 


He was not perfectly deposed, as oth- 
ers were, who had others substituted in 
their places. He was deposed by the 
Ephesine synod.* 

The pope was indeed ready enough 
to assume the patronage of so very 
learned and worthy a man, who in so 
very suppliant and respectful a way had 
addressed to him for succour ; for whom 
doth not courtship mollify? And the 
majority of the synod (being inflamed 
against Dioscorus and the Etychian 
party) was ready enough to allow what 
the pope did in favour of him. Yeta 
good part of the synod (the bishop of 
Egypt, of Palestine, of Illyricum), not- 
withstanding the pope’s restitution (that 
is, his approbation in order thereto), did 
stickle against his admission into the sy- 
nod ; ‘* Crying out, Have pity on us; the 


faith is destroyed ; the canons proscribe 


this man, cast him out, cast out Nestori- 
us’s master.”t So that the imperial 
agents were fain to compromise the busi- 
ness, permitting him to sit in the synod, 
as one whose case was dependent, but 
not in the notion of one absolutely re- 
stored. ‘* Theodoret’s presence shall 
prejudice no man, each one’s right of 
impleading being reserved both to you 
and him.”¢ 

He therefore was not entirely restored, 
till upon a clear and satisfactory profes- 
sion of his faith he was acquitted by the 
judgment of the synod. The effectual 
restitution of him proceeded from the 
emperor, who repealed the proceedings 
against him; as himself doth acknowl- 
edge: ‘All these things” (says he) 
‘has the most just emperor evacuat- 
ed|| to these things he premised the 
redressing my injuries ;”§ and the impe- 


ἁγίαν σύνοδον, ἐὰν μὴ πάσῃ ἁγίᾳ συνόδῳ συνελθούσῃ 
δίξη καὶ αὐτὸν παραγενεσθαι, καὶ κοινωνὸν γενέσθαι 
τῆς αὐτῆς ἁγίας ovv6dov.—Imp. Theod. Epist: ad 
Diose. in Syn. Chale. Act. i. p. 53. 

* Pro Theodoreto autem et Eusebio nullus 
ordinatus est.—Liherat. 12; vide Conc. Chale. 
part. iii. p. 490. Excludi vero ab episcopatu, 
&c. in imperatoris.— Theod. rescript. 

+ ’Eée6 noav, ἐλεήσατε, ἡ πίστις ἀπόλλυται, of κα- 
νόνης τοῦτον ἐκθάλλουσιν, τοῦτον ἔξω βάλε, τὸν διδάσ- 
καλον Νεστοριῳ ἔξῳ Badre.—Id. p. 54. 

t ΠΠρόκριμα ἀπὸ τοῦ παρεῖναι Θεοδώρητον οὐδενὶ 
γενήσεται, φυλαττομένου δηλονότι μετὰ ταῦτα παντὸς 
λόγου καὶ ὑμῖν, καὶ ἐκείνῳ —. Ibid. 

|| ᾿Αλλὰ ταῦτα πάντα λέλυκεν ὃ δικαιότατος βασι- 
heigs ——. Id. Ep. 139. (ad Asperam.) 

§ Προτέθεικε τούτοις τῆς ἡμετέρας ἀδικίας τὴν ἴα- 


σιν ——. Ep. 138. (ad Anatol.) 
» 


rial judges in the synod of Chalcedon 
join the emperor in the restitution—* Let 
the most reverend Theodoret enter, and 
bear his part in the synod; since the 
most holy archbishop Leo and sacred 
emperor have restored his bishopric to 
him.”’* Hence it may appear that the 
pope’s restitution of Theodoretus was 
only opinionative, dough baked, incom- 
plete ; so that it is but a slim advantaze 
which their pretence can receive from it. 

IX. It belongeth to sovereigns to re- 
ceive appeals from all lower judicatures, 
for the final determination of causes; 
so that no part of his subjects can ob- 
struct resort to him, or prohibit his revis- 
ion of any judgment. | 

This power, therefore, the pope doth 
most stiffly assert to himself. At the 
synod of Florence, this was the first and 
great branch of authority, which he did 
demand of the Greeks explicitly to 
avow :—** He will’ (said his three cardi- 
nals to the emperor) “ have all the privi- 
leges of his church, and that appeals be 
made to him.”+ When Pope Alexander 
III. was advised not to receive an appeal 
in Becket’s case, he replied in that pro- 
fane allusion: “This is my glory, which 
[ will not give to another.”t He hath 
been wont to encourage all people, even 
upon the slightest occasions, 2267" arriperé 
(as the phrase is obvious in their canon 
law), to run with all haste to his audi- 
ence; ‘‘ Concerning appeals for the 
smallest causes we would have you hold, 
that the same defence is to be given them 
for how slight a matter soever they be 
made, as if they were for a greater.”’|| 
See, if you please, in Gratian’s Decree, 
Caus. 1i. queest 6, where many papal de- 
crees (most indeed drawn out of the spu- 
rious epistles of ancient popes, but ratifi- 
ed by their successors, and obtaining for 


* Kicirw καὶ ὃ εὐλαδέστατος Θεοδώρητος κοινωνή- 
σων τῇ σύνόδῳ, ἐπειδὰν καὶ ἀπεκατέστησεν αὐτῷ τὴν 
ἐπισκοπὴν ὃ ἁγιώτατος ἀρχιεπίσκοπος Λέων, καῖ θει- 
ὅτατος βασιλεὺς Act. 1. p. 53, 

Ἵ Θέλει τὰ προνόμια πάντα τῆς ἐκκλησίας αὐτοῦ, 
καὶ θέλει ἔχειν τὴν ἔκκλητον Syn. Flor. 
sess. XXv. p. 846. 

+t Heec est gloria mea, quam alteri non dabo, 

|| De appel lationibus pro minimis causis 
volumus te tenere, quod eis pro quacunque levi 
causa fiant, non minus est, quam si pro major- 
ibus fierent, deferendum. Alex. 11]. Ep. ad 
Vigorn. Episc. in Decret. Greg. lib. ii. tit. 28, 
cap. Ll. 


A TREATISE OF THE POPE’S SUPREMACY. 


current law) are made for appeals to the 
See of Rome.! 

It was indeed one of the most ancient 
encroachments, and that which did serve 
most to introduce the rest; inferring 

_ hence a title to an universal jurisdiction : 
** They are thecanons,”’ says Pope Nicho- 
| las L., * which will that all appeals of the 
whole church be brought to the exami- 
nation of this See, and have decreed 
that no appeal be m¥de from it, and that 
| thus she judge of the whole church; but 
herself goes to be judged by none oth- 


er;”* and the same pope, in another of 
his Epistles, says, ‘** The holy statutes 
and venerable decrees have committed 
the causes of bishops, as being weighty 
matters, to be determined by us “bi 
* As the synod has appointed and usage 
requires, let greater and difficult cases 
be always referred to the apostolic see,” 
says Pope Pelagius I].t ‘“'They are the 
canons which will have the appeals of 
the whole church tried by this See,” 
saith Pope Gelasius I.|| 

But this power is upon various accounts 
unreasonable, grievous, and vexatious to 
the church; as hath been deemed, and 
upon divers occasions declared, by the 
ancient Fathers, and grave persons in all 
times ; upon accounts not only blaming 
the horrible abuse of appeals, but imply- 
ing the great mischiefs inseparably ad- 
herent to them. 

The synod of Basil thus excellently 
declared concerning them:§ “ Hitherto 


* Ipsi sunt canones, qui appellationes totius 
ecclesiz ad hujus sedis examen voluere deferri ; 
ab ipsa vero nusquam prorsus appellari debere 
Sanxerunt, ac per hoc illam de tota ecclesia 
judicare ipsam ad nullius commeare judicium. 
—P. Nich I. Ep. 8. 

+ Sacra statuta, et veneranda decreta epis- 

coporum causas, utpote majora negotia nostre 
definiendas censure mandarunt.—P. Nich. 
| I. Ep. 38. 
_ ἢ Majores vero et difficiles questiones (ut 
sancta synodus statuit, et beata consuetudo ex- 
igit) ad sedem apostolicam semper referantur. 
P. Pelag. Il. Ep. 8. 

|| Ipsi sunt canones, qui appellationes totius 
ecclesie ad hujus sedis examen voluere defer- 
ri.—P. Gelas. 1. Ep. 4. 

ᾧ Concil. Basil. sess. xxxi, (p. 86.) Inole- 
verunt autem hactenus intolerabiliam vexatio- 
num abusus permulti, dum nimium frequenter 
ἃ remotissimis etiam partibus ad Romanam 
curiam, et interdum pro parvis et minutis re-~ 
bus ac negotiis quamplurimi citari, et evocari 
consueverunt, atque ita expensis et laboribus 
' Caus. ii. qu. 6; iii. 6; ix. 3, cap. 16. 


259 


many abuses of Intolerable vexations 
have prevailed, whilst many have too 
often been called and cited from the most 
remote parts to the court of Rome, and 
that sometime for small and trifling mat- 
ters, and with charges and trouble to be 
so wearied, that they sometime think it 
their best way, to recede from their right, 
or buy off their trouble with great loss, 
rather than be at the cost of suing in so 
remote a country.” 

St. Bernard complaineth of the mis- 
chiefs of appeals in his times, in these 
words : ** How long will you be deaf to 
the complaints of the whole world, or 
make as if your were so? Why sleep 
you? When will the consideration of so 
great confusion and abuse in appeals 
awake in you? They are made without 
right or equity, without due order, and 
against custom. Neither place, nor man- 
ner, nor time, nor cause, nor person, are 
considered : they are every where made 
lightly, and, for the most part, unjustly,”’* 
with much more passionate language to 
the same purpose. 

But in the primitive church the pope 
had no such power. 

1. Whereas in the first times many 
causes and differences did arise, wherein 
they who were condemned and worsted 
would readily have resorted thither, 
where they might have hoped for rem- 
edy, if Rome had been sucha place of 
refuge, it would have been very famous 
for it; and we should find history full of 
such examples ; whereas it is very silent 
about them. 

2. The most ancient customs and can- 
ons of the church are flatly repugnant to 
such a power ; for they did order causes 
finally to be decided in each province. 

So the synod of Nice did decree ; as 
the African Fathers did allege, in defence 
of their refusal to allow appeals to the 
pope : * The Nicene decrees” (said they) 
‘** most evidently did commit both clergy- 
men of inferior degrees and bishops to 
their metropolitans.”’t 


fatigari, ut nonnunquam commodius arbitren~ 
tur juri suo cedere, aut vexationem suam gravi 
lamno redimere, quam in tam longinqua regi- 
one litium subire dispendia, &c.— Vide Opt. 

* Bern. de Consid. lib. iii. cap. 2.—Quous- 
que murmur universe terre aut dissimulas, 
aut non advertis ? ke. 

+ Decreta Nicena sive inferioris gradus cler- 
icos, sive episeopos suis metropolitanis apertis- 


260 


So Theophilus in his Epistle : “1 sup- 
pose you are not ignorant what the can- 
ons of the Nicene council command, or- 
daining that a bishop should judge no 
cause out of his own district.”* 

3. Afterward, when the diocesan ad- 
ministration was introduced,the last resort 
was decreed to the synods of them (or to 
the primates in them), all other appeals 
being prohibited,t “as dishonourable to 
the bishops of the diocese ; reproaching 
the canons, and subverting ecclesiastical 
order : to which canon the Emperor 
Justinian referred : “Ἢ For it is decreed by 
our ancestors, that against the sentence 
of these prelates there should be no ap- 
peal.”t So Constantius told Pope Libe- 
rius: “that those things which hada 
form of judgment passed on them could 
not be rescinded.”’||_ ‘This was the prac- 
tice (at least in the eastern parts of the 
church) in the time of Justinian ; as is 
evident by the Constitutions extant in the 
Code and in the Novels.™ 

4. In derogation to this pretence, di- 
vers provincial synods expressly did pro- 
hibit all appeals from their decisions." 

That of Milevis: ‘* Let them appeal 
only to African councils or the primates 
of provinces ; and he who shall think of 
appealing beyond sea, let him be admit- 
ted into communion by none in Afric.’’§ 

“ For if the Nicene council took this 
care of the inferior clergy, how much 


sime commiserunt.—Syn. Afr. in Ep.ad P. 
Celest. 

* Arbitror te non ignorare quid precipiant 
Niceni concilii canones, sancientes episcopum 
non judicare causam citra terminos suos—— 
nam. Pallad. cap. 7. 

+ Note. That the Synod of Constantinople 
(Can. 6), mentioning appeals to the Emperor, 
secular judicatories, a general synod, saith, 
᾿Ατιμάσας τοὺς τῆς διοικήσεως ἐπισκόπους, ὅζο.--- 
Syn. Const. Can. 6 ; Concil. Constantinop. can. 
ii. 6; Concil. Chale. Can. 9. 17. 

t Nam contra horum antistitum sententias 
non esse locum appellationi a majoribus nos- 
tris constitutum est.—Cod. Lib. i. tit. 4, cap. 29. 

|| Ta 4dn τύπον ἐσχηκότα ἀναλύεσθαι οὐ δύναται. 
—Theod. xi. 16. 

§ Non provocent nisi ad Africana concilia, 
vel ad primates provinciarum; ad transmarina 
autem qui putaverit appellandum, a nullo infra 
Africam in communionem suscipiatur.—Conc. 
Milev. cap. 22; Conc. Afr. Can. 7% 
™ Nov. exxiii. cap. 22; Cod. Lib. i. tit. 4. ὁ 

vide Gree. 

* Can. 12; Conc, Ant.Can. 15; Con. Carth. 
Can 31. 


29 ; 


A TREATISE OF THE POPE’S SUPREMACY. 


more did they intend it should relate om 
bishops also ἢ 

5. All persons were ὩΣ to Ἀν 
tain communion with bishops condemned 
by any one church ; which is inconsistent 
with their being allowed relief at Rome. 

6. This is evident in the case of Mar- 
cion, by the assertion of the Roman church 
at that time. 

7. When the pope hath offered to re- 
ceive appeals, or to meddle in cases be- 
fore decided, he hath found opposition 
and reproof. Thus when Felicissimus 
and Fortunatus, having been censured 
and rejected from communion in Afric, 
did apply themselves to Pope Cornelius, 
with supplication to be admitted by him ;° 
St. Cyprian maintaineth that fact to be 
irregular and unjust, and not to be coun- 
tenanced, for divers reasons.’ Likewise, 
when Basilides and Martialis, being for 
their crimes deposed in Spain, had re- 
course to Pope Stephanus for restitution, 
the clergy and people there had no re- 
gard to the judgment of the pope; the 
which their resolution St. Cyprian did 
commend and encourage. 

When Athanasius, Marcellus, Paulus, 
&c., having been condemned by synods, 
did apply themselves for relief to Pope 
Julius, the oriental bishops did highly tax 
this course as irregular; disclaiming any 
power in him to receive them, or meddle 
in their cause. Nor could Pope Julius by 
any law or instance disprove their plea; 
nor did the pope assert to himself any 
particular authority to revise the cause, 
or otherwise justify his proceeding, than 
by right common to all bishops of vindi- 
cating right and innocence, which were 
oppressed, and of asserting the faith for 
which they were persecuted. Indeed at 
first the oriental bishops were contented 
to refer the cause to Pope Julius as arbi- 
trator ; which signifieth that he had no 
ordinary right; but afterward, either 
fearing their cause or his prejudice, they 
started, and stood to the canonicalness 0 
the former decision. 

The contest of the African church with 
Pope Celestine, inthe cause of Apiarias, 


* Nam si de inferioribus clericis in concilio 
Niceno hoe precaverunt; quanto magis de 
episcopis voluit observari ?—Cone. Afr. Can. 
105. (vel Epist.) 

* Cypr. Ep, 55. (ad Cornelium.) 

P Cypr. Ep. 68. 


ee  -μ------ : 
7, 


A TREATISE OF THE POPE’S SUPREMACY. 161 
pope had a peculiar right of revising 
judgments. 

10. Pope Damasus (or rather Pope 
Siricius) doth affirm himself incompetent 
to judge in a case which had been before 
determined by the synod of Capua: 
“ but”? (says he) ‘* since the synod of 
Capua has thus determined it, we per- 
ceive we cannot judge it.”* 


is famous; and the reasons which they 
assign for repelling that appeal are very 
notable and peremptory. [ 
8. Divers of the Fathers allege like 
reasons against appeals. St. Cyprian 
allegeth these :—* Ait. 
1. Because there was an ecclesiastical 
law against them. 


| 


2. Because they contain iniquity ; as 
prejudicing the right of each — bishop 
granted by Christ, in governing his flock. 

8. Because the clergy and people 


should not be engaged to run gadding 


about. 

4, Because causes might better be de- 
cided there, where witnesses of fact 
might eusily be had. 

5. Because there is everywhere acom- 
petent authority, equal to any that. might 


be had otherwhere. 


6. Because it did derogate from the 
gravity of bishops to alter their cen- 
sure 

7. Pope Liberius desired of Constantius 


- that the judgment of Athanasius might be 


made in Alexandria for such reasons, 
“ because there the accused, the ac- 


 cusers, and their defender were.” 


8. St. Chrysostom’s argument against 


| Theophilus meddling in his case may be 
set against Rome as well as Alexandria. 


9. St. Austin, in matter of appeal, or 


rather of reference to candid arbitration 


(more proper for ecclesiastical causes), 
doth conjoin other apostolical churches 


_ with that of Rome; “ For the business” 


(says he) ** was not about priests and dea- 
cons, or the inferior clergy, but the col- 
leagues [bishops] who may reserve their 
cause entire for the judgment of their 


colleagues, especially those of the apos- 


tolical churches.”* He would not have 


said so, if he had apprehended that the 


* Refer. ad § 7; vide supr.—Oportet utique 


eos quibus prasumus non circumcursare, nec 


episcoporum concordiam coherentem sua sub- 
dola et fallaci temeritate collidere, sed agere 
illic causam suam, ubi et accusatores habere, 
et testes sui criminis possint —Cypr. Ep. 55. 

t ἔνθα b ἐγκαλούμενος, καὶ οἱ ἐγκαλοῦντές 
εἰσι, καὶ 6 ἀντιποιούμενος αὐτῶν heod. xi. 
16. 

¢ Nexue enim de presbyteris aut diaconis, 
aut inferioris ordinis clericis, sed de collegis 
agebatur qui possunt aliorum collegarum ju- 
dicio, presertim apostolicarum ecclesiarum, 
oe suam integram reservare.—Aug. Ep. 
162. 


11. Anciently there were no appeals 


(properly so called, or jurisdictional) in 
the church; they were, as Socrates tell- 
eth us, introduced by Cyril of Jerusa- 
lem; who “first did appeal to a greater 
judicature, 
and custom.”t This is an argument, 
that about that time (a litile before the 
great synod of Constantinople) greater 
judicatories, or dzocesan synods, were 
established ; 
synods were the last resorts. 


against ecclesiastical rule 


whenas before provincial 


12. Upon many occasionsappeals were 


not made to the pope, as in all likelihood 
they would have been, if it had been 
supposed that a power of receiving them 
did belong to him. 
did appeal to the emperor. 
tists did not appeal to the pope, but to the 
emperor. 


Paulus Samosatenus 
The Dona- 


‘Their cause was by the em- 
peror referred not to the pope singly (as 
it ought to have been, and would have 
been by so just a prince, if it had been 
his right), but to him and other judges as 
the emperor’s commissioners.|| Athan- 
asius did first appeal to the emperor. 
St. Chrysostom did request the pope’s 
succour, but he did not appeal to him as 


judge ; although he knew him favoura- 


bly disposed, and the cause sure in his 
hand ; buthe appealed to a general coun- 
cil: the which Innocent himself did con- 


a 


* Sed cum hujusmodi fuerit concilii Capuen- 
sis judicium ——advertimus quod a nobis ju- 
dicandi forma competere non possit. 

+ Τοῦτο piv οὖν μόνος καὶ πρῶτος παρὰ τὸ σύνηθες 
τῷ ἐκκλησιαστικῷ κανόνι Κύριλλος ἐποίησεν, ἐκκλῆ- 
τοις ὡς ἐν δημοσίῳ δικαστηρίῳ χρησάμενος —Socr, 
il. 40. Kadatpebets δ' οὖν ὅμως ἐκκλῆτου βιβλίον 
τοῖς καθελοῦσι διαπεμψάμενος μεῖζον ἐπικαλέσατο δι- 
καστήριον.---ἸὈϊὰ.. ΝΣ deposed, he sent ἃ li- 
bel of appealto them who deposed him, ap- 
pealing to a greater judicature. 

¢ lllos vero ab ecclesiastico judicio provo- 
casse, &c —Ang. Ep. 162. Ad imperatorem 
appellaverunt.—Aug. de Unit. Eccl. cap. 16. 

I Quid quod nec ipse usurpavit; rogatas 
imperator judices misit eprscopos quicam ipso 
sederent, et de tota illa causa quod justum vi- 
deretur statuerent.—Anug. Ep. 162. 


262 


ceive “ necessary” for decision of that 
cause.* 

[There are in history innumerable in- 
stances of bishops being condemned and 
expelled from their Sees, but few of ap- 
peals; which isa sign that was no ap- 
proved remedy in common opinion. } 

Eutyches did appeal (infra) to all the 
patriarchs. Theodoret did intend to ap- 
peal (ἐξα) to all the western bishops. 

13. Those very canons of Sardica (the 
most unhappy that every were made to 
the church) which did introduce appeals 
to the pope, do yet upon divers accounts 
prejudice his claim to an original right, 
and do upon no account favour that use 
of them, to which (to the overthrow of 
all ecclesiastical liberty and good disci- 
pline) they have been perverted. For, 

1. They do pretend to confer a privi- 
lege on the pope; which argueth that he 
before had no claim thereto. 

2. They do qualify and restrain that 
privilege to certain cases and forms; 
which isa sign, that he had no power 
therein flowing from absolute sovereign- 
ty; for it is strange, that they who did 
pretend and intend so much to favour 
him should clip his power. 

3. It is not really a power which they 
grant of receiving appeals in all causes ; 
but a power of constituting judges, quali- 
fied according to certain conditions, to re- 
vise a special sort of causes concerning 
the judgment and deposition of bishops. 
Which considerations do subvert his pre- 
tence to original and universal jurisdiction 
upon appeals. 

14. Some popes did challenge jurisdic- 
tion upon appeals, as given them by the 
Nicene canons, meaning thereby those of 
Sardica; which showeth they had no bet- 
ter plea, and therefore no original right. 
And otherwhere we shall consider what 
validity those canons may be allowed to 
have. 

15. The general synod of Chalcedon 
(of higher authority than that of Sardica) 
derived appeals, at least in the eastern 
churches, into another channel; namely 
to the primate of each diocese, or to the 
patriarch of Constantinople.: That this 
was the last resort doth appear, from 


* ’Αναγκαία tori διάγνωσις συνοδική.---- 302. viii. 
20. 
4 Can. 9, 17. 


A TREATISE OF THE POPE’S SUPREMACY. 


that otherwise they would have menti 
ed the pope. 

16. Appeals in cases of faith or 
eral discipline were indeed sometimes 
made to the consideration of the pope; 


but not only to him, but to all other patri- ; 


7 


archs and primates, as concerned in the 


common maintenance of the common 


faith or discipline. So did Eutyches ap- 
peal to the patriarchs. 
17. The pope, even in later times, 


- 


even in the western parts, hath found — 


rubs in his trade of appeals. Consider 
the scuffle between Pope Nicholas I, and 


-Hinemarus, bishop of Rhemes.* 


18. Christian states, to prevent the 
intolerable vexations and mischiefs arising 
from this practice, have been constrained 
to make laws against them.* _ Particus 
larly England. 

In the twelfth age Pope Paschal IL. 
complained of King Henry I. ‘that he 
deprived the oppressed of the benefit of 


appealing to the apostolical 566. ὁ It 
was one of King Henry I.’s laws,— — 


‘‘none is permitted to cry from thence, 
no judgment is thence brought to the 
apostolic see.” * Foreign judgments we 
utterly remove,”’||—“ there let the cause 
be tried where the crime was commit- 
ted."§ It was one of the grievances 
sent to Pope Innocent IV., “that English- 
men were drawn out of the kingdom by 
the pope’s authority, to have their causes 
heard.’’{] 

Nor in after-times were appeals by 
law in any case permitted without the 
king’s leave ; although sometimes by the 


facility of princes, or difficulty of times, — 


the Roman court (ever importunate and 
vigilant for its profits) did obtain a re- 
laxation or neglect of laws inhibiting ap- 
peals. . 

19. There were appeals from popes to 


* Statutes of provisors, premunire, &c. 

+ Vos oppressis apostolicee sedis appellatio- 
nem subtrahitis.—Eadm. p. 113. 

¢ Nullus inde clamor, nullum inde judicium 
ad sedem apostolicam destinantur.—Jbid. 

|| Peregrina judicia modis omnibus submo- 
vemus.— Hen. 1. Leg. cap. 31. 

§ Ibi semper causa agatur, ubi crimen ad- 
mittitor.— Ibid. 

4 Quod Anglici extra regnum in causis auc- 
toritate apostolica trahuntur.— Matt. Paris. p. 
699, 10. 

τ Baron. ann. 865—; P. Nic. I. Ep. 37, &e. 

* Vide Matt. Paris, ann. 1094. 


- 


A TREATISE OF THE POPE’S SUPREMACY. 


general councils very frequently. Vide 
‘he senate of Paris after the concor- 
dates between Lewis XI. and Pope 
_ Leo X. 

20. By many laws and instances it ap- 
peareth, that appellations have been made 
_ tothe emperors in the greatest causes ; 
_and that without pope’s reclaiming or 
_ taking it in bad part. St. Paul did ap- 
_pealto Cesar.* Paulus Samosatenus 
did appeal to Aurelianus.t So the Do- 
natists did appeal to Constantine. Atha- 
nasius to Constantine.t The Egyptian 
bishops to Constantine." Priscillianus to 
Maximus.t~ Idacius to Gratian.t So 
_ that canons were made to restrain bish- 
ops from recourse ad comitatum. 

21. Whereas they do allege instances 
for appeal, those well considered do pre- 
_ judice their cause; for they are few, in 
_ comparison to the occasions of them, 
that ever did arise; they are near all 
of them late, when papal encroachments 
had grown; some of them are very im- 
pertinent to the cause; some of them 
may strongly be retorted against them ; 
all of them are invalid. 

If the pope originally had such a right 
(known, unquestionable, prevalent), there 
might have been producible many an- 
cient, clear, proper, concluding instan- 
ces. 

All that Bellarmine’ (after his own 
search, and that of his predecessors in 
controversy) could muster, are these fol- 
lowing ; upon which we shall briefly re- 
flect(adding a few others, which may be 
alleged by them.) 

He allegeth Marcion, as appealing to 
the pope. (An. 142.) 

The truth was, that Marcion, for hav- 
ing corrupted a maid, was by his own 
father, bishop of Sinope, ‘driven from 
the church ;”’|| whereupon he did thence 
“fly to Rome,” there “* begging admit- 
tance to communion, but none did grant 
it ;"t at which he expostulating, they re- 


* Πᾶσα Yuyi.—Rom. xiii. 1; Acts xxv. 15. 

+ Ad imperatorem appellaverunt.—Ang. de 
Unit. Eccl. cap. 16. : 

ὁ Ad principem provocavit.—Sulp. Sev, ii. 
64 ἊΣ ii. 63; Cone. Ant. Can. P. de Marca. 
iv. 4 ——. 
|| Epiph. Awr. 42.—'ELeotrac τῆς ἐκκλησίας. 

§ ᾿Αποδιδράσκει καὶ ἄνεισιν εἰς τὴν Ρώμην. 
© Apol. ii. p. 504. 

* Ath. Apol. ii. p. 797, 798. 

* Bell. ii. 21. 


263 


plied, “‘ We cannot, without the permis- 
sion of thy honourable father, do this ; 
for there is one faith, and one concord; 
and we cannot cross thy father our good 
fellow-minister.”* This was the cause 
and issue; and is it not strange this 
should be produced for an appeal, which 
was only a supplication of a fugitive 
criminal to be admitted to communion ; 
and wherein is utterly disclaimed any 
power to thwart the judgment of a par- 
ticular bishop or judge, upon account of 
unity in commop faithand peace ὃ Should 
the pope return the same answer to every 
appellant, what would become of his 
privilege? So that they must give us 
leave to retort this as a pregnant instance 
against their pretence. 

He allegeth the forementioned address 
of Felicissimus and Fortunatus to Pope 
Cornelius (An. 252) ;" the which was 
but a factious circumcursation of despe- 
rate wretches ; the which, or any like it, 
St. Cyprian argueth the pope in law and 
equity obliged not to regard; because a 
definitive sentence was already passed 
on them by their proper judges in Afric, 
from whom in conscience and reason 
there could be no appeal. So Bellar- 
mine would filch from us one of our in- 
vincible arguments against him. 

He also allegeth the case of Basilides ;* 
which also we before did shew to make 
against him; his application to the pope 
being disavowed by St. Cyprian, and 
proving ineffectual. 

These are all the instances which the 
first three hundred years did afford; so 
that all that time this great privilege lay 
dormant. 

He allegeth the recourse of Athana- 
sius to pope Julius (An. 350); but this 
was not properly to him as to a judge, 
but as to a fellow bishop, a friend of 
truth and right, for his succour and coun- 
tenance against persecutors of him, 
chiefly for his orthodoxy.t The pope 
did undertake to examine his plea, partly 
as arbitrator upon reference of both par- 
ties ; partly for his own concern, to sat- 


ᾧ Οὐ δυνάμεθα ἄνευ τῆς ἐπιτροπῆς τοῦ τιμίου mare 
ρὸς σοῦ τοῦτο ποιῆσαι" μία γάρ ἐστι πίστις, καὶ μία 
δμόνοια, καὶ οὐ δύναμεθα ἐναντιωθῆναι τῷ καλῷ συλ- 
λειτουργῷ πατρὶ τῷ σῷ. 

* Διδάφσκοντες ἐπὶ καταλύσεως τῆς πίστεως τὰς 
καθαιρίσεις yevécOar.—Socr. 11. 90, 

~ Cypr. Ep. 55. * Cypr. Ep. 68. 


264 


isfy himself whether he might admit 
him tocommunion. And having heard 
and weighed things, the pope denied that 
he was condemned ina legal way by 
competent judges; and that therefore 
the pretended sentence was null; and 
consequently he did not undertake the 
cause as upon appeal. But whereas his 
proceeding did look like an exercise of 
jurisdiction, derogatory to a synodical 
resolution of the case, he was opposed 
by the oriental bishops, as usurping an 
undue power. Unto which charge he 
doth not answer directly, by asserting to 
himself any such authority by law or 
custom; but otherwise excusing him- 
self.y In the issue, the pope’s sentence 
was not peremptory ; until, upon exam- 
ing the merits of the cause, it was 
approved for just, as to matter, by the 
synod of Sardica.* These things other- 
where we have largely shewed ; and con- 
sequently this instance is deficient. 

He allegeth St. Chrysostom, as ap- 
pealing to Pope Innocent [.; but if you 
read his Epistles to that pope, you will 
find no such matter ;+ he doth only com- 
plain, and declare to him the iniquity of 
the process against him, not as to a judge, 
but as to a friend and fellow bishop con- 
cerned, that such injurious and mischiev- 
ous dealings should be stopped;{_ re- 
questing. from him, not judgment of his 
cause, but succour in procuring it by a 
general synod ; to which, indeed, he did 
appeal, as Sozomen expressly telleth us; 
and as indeed he doth himself affirm.|| 
Accordingly Pope Innocent did not as- 
sume to himself the judgment of his 
cause, but did endeavour to procure a 
synod for it, affirming it to be needful: 
why so, if his own judgment, according 
to his privilege, did suffice? Why, in- 
deed, did not Pope Innocent (being well 
satisfied in the case, yea, passionately 


* "Oore (Athanasius et Paulus) τὰ κατ᾽ αὐτοὺς 
καὶ τὰ τῆς πίστεως ἐπὶ οἰκουμενικῆς συνόδου τέλος 
λαβεῖν.--- Ὁ. 

+ Tom. vil. Epist. 122, 123.--- Πρὸς τὴν ὑμετέ- 
ραν ἀναδραμεῖν ἀγάπην. 

 Ἰ]αρακαλῶ τὴν ὑμετέραν ἀγάπην διαναστῆναι, 
καὶ συναλγῆσαι, καὶ πάντα ποιῆσαι, ὥστε στῆναι ταῦ- 
τα τὰ κακά. 

|| Οἰκουμενικὴν ἀπεκαλεῖ τὸ σύνοδον .----δοΖ. Vili. 
17. ᾿Αλλ’ ἀπόντων ἡμῶν καὶ σύνοδον ἐπικαλουμέ- 
vwv.—TLheod. v. 34. Οἰκουμενιεκὴν δὲ σύνοδον συ- 
ναγεῖραι σπουδάζων ----ἶδοΖ. vill. 26. ᾿Αναγκαία 
ἐστι διάγνωσις συνοδική.----Ἰ bid. 

Υ Socr. ii. 20. 


A TREATISE OF THE POPE’S SUPREMACY. 


— δι. .»υυ..-. ἃ 


touched with it) presently summon 
Theophilus and his adherents, undertak-— 


ing the the trial? Did Pope Nicholas I. 


proceed so in the case of Rhotaldus? © 


Why was he content only “to write con- 
solatory letters to him, and to his peo- 
ple ;’* not pretending to undertake the 
decision of his cause? If the pope had 
been endowed with such a privilege, itis 
morally impossible that it should not have 
shown forth clearly upon this occasion ; 


it could hardly be that St. Chrysostom 


himself should not in plain terms avow 
it; that he should not formerly apply to 


it, as the most certain and easy way of 


finding relief; that he should notearnest- 
ly mind and urge the pope to use his 
privilege: why should he speak of that 
tedious and difficult way of a general 
synod, when so short and easy a way 
was at hand? But the truth is, he did 
not know any such power the pope, had 
by himself. St. Chrysostom rather did 
conceive all such foreign Judicatures to 
be unreasonable and unjust; for the ar- 
gument which he darteth at Theophilus 
doth as well reach the papal jurisdiction 
upon appeals; for, “It was” (saith he) 
‘not congruous, that an Egyptian should 
judge those in Thrace :”* why not an 
Egyptian as well as an Italian? And,f 
“Tf”? (saith he) ‘* this custom should pre- 
vail, and it become lawful for those who 
will to go into the parishes of others, 
even from such distances, and to cast out 
whom any one pleaseth, doing by their 
own authority what they please, know 
that all things will go to wreck—.” Why 
may not this be said of a Roman as well 
as of an Alexandrian? St. Chrysostom 
also (we may observe) did not only ap- 
ply himself to the pope, but to other 
western bishops;|| particularly to the 
bishops of Milain and Aquileia, whom he 


* Ἰννοκέτιος δὲ 6 Ῥώμης, καὶ Dabravds ’Avrioye 
fas οὐκ ἐκοινώνησαν τῇ ἐκθολῇ ᾿Ιωάννου, ἀλλὰ διὰ 
γραμμάτων τῆς πόλεως τὸν κλῆρον παρεμύθῃσαν, καὶ 
ἐδυσχέραινον τοῖς roAnfpaot.—Theoph. Soz. Vill. 
9 
+ Οὐ γὰρ ἀκόλουθον ἣν τὸν ἐξ Αἰγύπτου rots ἐν 
Θράκη διάζειν. 

t Ei γὰρ τοῦτο κρατήσειε τὸ ἔθος καὶ ἐξὸν γένοιτο 
τοῖς βουλομένοις εἰς ἀλλοτρίας ἀπιέναι παροικίας, καὶ 
ἐκ τοσούτων διαστημάτων, καὶ ἐκθάλλειν ovs ἂν ἐθέλοι 
τις, κατ᾽ ἐξουσίαν ἰδίαν πράττοντας ἅπερ ἂν ἐθέλωσιν, 
ἴστε ὅτι πάντα οἱ χήσεται Epist. 122. 

| Scripsimus ἰδία et ad Venerium Mediola- 
nensem, et ad Chromatium Aquilegiensem 
episcopum.—Pallad, cap. 2. 


_— 


called Beatissimi Domini: did he appeal 
to them ἢ 

He allegeth Flavianus, bishop of Con- 
staniinople, appealing to Pope Leo ;* but 
let us consider the story. Flavianus, for 
his orthodoxy (or upon other accounts), 
very injuriously treated and oppressed by 
Dioscorus, who was supported by the 
favour of the imperial court, having in 
his case no other remedy, did appeal to 
the pope ; who alone among the patri- 
archs had dissented from those proceed- 
ings. ‘The pope was himself involved 
in the cause, being of the same persua- 
‘sion; having been no less affront- 
ed and hardly treated (considering their 
power, and that he was out of their 
reach) and condemned by the same ad- 
versaries. 

To him, therefore, as to the leading 
bishop of Christendom, in the first place 
interested in defence of the common 
faith, together with a synod, not to him 
as sole judge, did Flavianus appeal. 
“He” (saith Placidia, in her letter to 
Theodosius) “ did appeal to the apostolic 
see, and to all the bishops of these 
parts : ὁ that is, to the rest of Christen- 
dom, which were not engaged in the 
party of Dioscorus: and to whom else 
could he have appealed ? 

Valentinian, in his Epistle to Theodo- 
'sius, in behalf of Pope Leo, saith, that 
he did appeal “ according to the manner 
of synods;”’t and whatever those 
words signify, that could not be to 
the pope, as a single judge: for before 
that time, in whatever synod was 
‘such an appeal made? what custom 
could there be favourable to such a 
pretence ὃ 

_ But what his appeal did import is best 
interpretable by the proceeding conse- 
quent; which was not the pope’s assum- 
ing to himself the judicature, either im- 
‘mediately or by delegation of judges, but 


᾿ς * Plavianus autem contra se prolata senten- 
tia per ejus legatos sedem apostolicam appella- 
vit libello—Liber. cap. 12. Necessitate coac- 
tus fuit ita agere, eo quod reliqui patriarche 
essent Mare. vii. 7. 
+ ‘Qs προηγούμενον Placidia. 


ἀποστολικὸν θρόνον καὶ πρὸς πάντας ἐπισκόπους τῶν 
μερῶν rotrwy.—Syn. Chale. Act. i. p. 26. 
$ Kara τὸ ἔθος τῶν evvédwv.—p. 25. 


Vou. Il. 


| 


34 


A TREATISE OF THE POPE’S SUPREMACY. 


II rds τὸν 


265 


endeavouring to procure a general synod 
for ii; the which endeavour doth appear 
in many Epistles to Theodosius and to 
his sister Pulcheria, soliciting that sucha 
synod might be indicted by his order: 
** All the bishops,” saith Pope Leo, “ with 
sighs and tears do supplicate your grace, 
thai because our agents did faithfully re- 
claim, and bishop Flavianus did present 
them a libel of appeal, you would com- 
mand a general synod to be celebrated 
in Italy.”’* 

Dioscorus and his party would scarce 
have been so silly as to condemn Flavia- 
nus, if they had known (which, if it had 
been a case clear in law, or obvious in. 
practice, they could not but have known) 
that the pope, who was deeply engaged 
in the same cause, had a _ power to re- 
verse (and revenge) their proceedings. 
Nor would the good Emperor Theodosius 
so pertinaciously have maintained the 
proceedings of that Ephesine synod, if 
he had deemed the pope duly sovereign 
governor and judge; or that a right of 
ultimate decision upon appeal did apper- 
tain to him. Nor had the pope needed 
to have taken so much pains in procuring 
a synod, if he could have judged without 
it. Nor would Pope Leo (a man of so 
much spirit and zeal for the dignity of 
his See) have been so wanting to the 
maintenance of his right, as not immedi- 
ately to have proceeded unto trial of the 
cause, without precarious attendance for 
a synod, if he thought his pretence to 
such appeals as we now speak of, to have 
been good or plausible in the world at 
that time. 

The next case is that of Theodoret. 
His words, indeed, framed according to 
his condition, needing the patronage of 
Pope Leo, being then high in reputation, 
do sound favourably ; but we, age 
from the sound of words, must regar 
the reason of things. His words are 
these : “1 expect the suffrage of your 
apostolic see, and beseech and earnestly 
entreat your holiness to succour me, who 


* Omnes mansuetudini vestre cum gemiti 
bus et lachrymis supplicant sacerdotes, ut quia 
et nostri fideliter reclamarunt, et eisdem libel- 
jum appellationis Flavianus episcopus dedit, 
generalem synodum jubeatis intra ltaliam cel- 
ebrari——. _ P. Leo. Epist. 20. 


266 


appeal to.your right and just judica- 
ture.”* 

He never had been particularly or 
personally judged, and therefore did not 
need to appeal, as to a judge; nor, 
therefore, is his application to the pope 
to be interpreted for such; but rather as 
to a charitable succourer of him in his 
distress,t by his countenance and en- 
deavour to relieve him. 

He only was supposed erroneous in 
faith, a perilous abettor of Nestorianism, 
because he had smartly contradicted 
Cyril ; which prejudice did cause him to 
be prohibited from coming to the synod 
of Ephesus; and there in his absence to 


‘be denounced heterodox. 


His appeal, then, to the pope (having 
no other recourse, in whom he did con- 
fide, finding him to concur with himself 
in opinion against Eutychianism) was no 
other than (as the word is often used in 
common speech, when we say, 1 appeal 
to your judgment in this or that case) a 
referring it to the pope’s consideration, 
whether his faith was sound and _ ortho- 
dox :|| capacitating him to retain his of- 
fice : the which, upon his explication and 
profession thereof, (presented in terms of 
extraordinary respect and deference), the 
pope did approve; thereby (as a good 
divine, rather than asa formal judge) 
acquitting him of heterodoxy: the which 
approbation (in regard to the great opin- 
ion then had of the pope’s_ skill in those 
points, and to the favour he had obtained 
by contesting against the Eutychians) did 


* Eye δὲ τοῦ ἀποστολικοῦ ὑμῶν θρόνου περιμένω 
τὴν ψῆφον, καὶ ἱκετεύω καὶ ἀντιδολῶ τὴν σὴν ἁγιότη- 
τα ἐπαμῦναι μοι τὸ ὀρθὸν ὑμῶν καὶ δίκαιον ἐπικαλου- 
μένῳ kptrfpcov.—Theod. Ep. 113, (ad P. Leo- 
nem.) 

+ Vide Ep. 112, ad Domnum.—'’Adda κἀμὲ 
τὸν ἀπόντα ὁμοίως καλάμῳ κατέσφαξεν, οὔτε καλέσας 
εἰς δικαστήριον, οὔτε παρόντα κρίνας μετὰ τοσού- 
τους ἱδρῶτας καὶ πόνους μὴ δικασάμενος κατεκρίθην. 
Οἱ δὲ δικαιότατοι δικασταὶ τὸν ἀπόντα κατέκριναν οὐ 
δικάσαντες, μᾶλλον δὲ καὶ λίαν ἐπαινέσαντες τὰ δῆθεν 
εἰς κατηγορίαν ἡμῶν ἐπιδοθέντα συγγράμματα.--- 
Epist. 138. 

t Βασιλικοῖς γὰρ ἡμᾶς τῇ ἱκύρκρῳ προσδήσαντες 
γράμμασιν ν Epist. 149 ; vide Theod. E pist. 
supr. et Ep. 127, 129. Kai pe νόμος ἐνθάδε xa- 
θείργει βασιλικός. Βασιλικοῖς γράμμασι κωλυθέντες 
καταλαθεῖν τὴν "ξφεσον ——. Ep. 138, 139. Ma- 
θεῖν ἀντιθυλῶ rap’ ὑμῶν εἴτε χρή pe στέρξαι τὴν ἄδι- 
κον ταύτην καθαίρεσιν, ) μή. Ep. 113, “ὥστε καὶ 
τὰς τῆς ἀνατολῆς ἐκκλησίας τῆς ὑμετέρας ὁπολα σαι 
κηδεμονίας.---- ΕἸ Ὁ. 118. 

|| ‘La yap rap’ ὑμῶν κριθησύμενα στέρξόμεν ὁποῖα 
ἂν ἢ 


A TREATISE OF THE POPE’S SUPREMACY. 


δὰ 
J 
Ἧ 


bear great sway in the synod; so t 
(although not without opposition of 
many, and not upon absolute terms) he 
was permitied to sit among the Fathers 
of Chalcedon. on 
Κι 


Observations. » 


1. We do not read of any forall 
trial the pope made of 'Theodoret’s case 5 
that he was cited, that his accusers did 
appear, that his cause was discussed ; but 
only a simple approbation of him. | 

2. We may observe, that Theodoret 
did write to Flavianus in like terms: 
‘“ We entreat your holiness to fight in 
behalf of the faith which is assaulted, 
and to defend the canons which are 
trampled under foot.”’* ‘ 

3. We may obseve, that Theodoret, 
expecting this favour of Pope Leo, and 
thence being moved to commend the Ro- 
man see to the height, and to reckon its 


special advantages, doth not yet mention 


his supremacy of power, or universality 
of jurisdiction: for those words, ‘‘it be- 
fitteth you to be prime in all things,”? 
are only general words relating to the 
advantages which he subjoineth; of 
which he saith, ‘‘ For your throne is 
adorned with many advantages,”{ ina 
florid enumeration whereof he passeth 
over that of peculiar jurisdiction; he 
nameth the magnitude, splendour, majes- 
ty, and populousness of the city; the 
early faith praised by St. Paul, the sep- 
ulchres of the two great apostles, and 
their decease there ; but the pope’s being 
universal sovereign and judge (which 
was the main advantage whereof that 
See could be capable) he doih not mei- 
tion: why? because he was not aware 
thereof, else surely he would not have 
passed it in silence.|| 


* "δὴν σὴν ἀγιωσύνην παρακαλοῖμεν τῆς πολεμοῦ- 
μένης πίστεως ὑπερμαχῆσαι, καὶ τῶν πατηθέντων ὑπε- 
ραγωνίσασθαι κανόνων .----ΓΠ οί. Epist. 86. 

Ἷ Διὰ πάντα γὰρ ὑμῖν πρωτεύειν dppérres —— 

t Πολλοῖς γὰρ ὁ ὑμέτερος θρόνος Koopetrac mheo~ 
νεκτήμασι. ἔχει γὰρ ὃ πανάγιος θρόνος ἐκεῖνος τῶν 
κατὰ τὴν οἰκουμένην ἐκκλησιῶυ τὴν ἡγεμονίαν, διὰ 
πολλὰ, καὶ πρὸ τῶν ἄλλων ἁπάντων, ὅτι αἱρετικῆς pe 
μένηκε δυσωδίας dpinros, καὶ οὐδεὶς τἀναντία φρονῶν 
εἰς ἐκεῖνον ἐκάθισεν, ἀλλὰ τὴν ἀποστολικὴν χάριν ἀκ- 
ἤρατον dtepbraée.—Theod. Ep. 116. (ad ena- 
tum. Presb.) 

|| That holy See has the prineipality over the 
churches in all the world, for many reasons; 


δ 


4. We may also observe, that what- 
ever the opinion of Theodoret was now 
concerning the pope’s power, he not long 
before did hardly take him for sucha 
judge, when he did oppose Pope Celestine, 
concurring with Cyril, at the first Ephe- 
}sine synod. [16 then indeed, looking on 
Pope Celestine as a prejudiced adversary, 
‘did not write to him, but to the other bish- 
‘ops of the west, as we see by those words 
‘in his Epistle to Domnus: “ And we 
have written to the bishops of the west 
about these things, to him of Milain, I 
jsay, to him of Aquileia, and him of 

Ravenna, testifying,”* &c. 
| 5. Yea, we may observe, that Theo- 
doret did intend, with the emperor's leave, 
to appeal, or refer his cause, to the whole 
body of western bishops, as himself 
doth express in those words to Anatolius : 
“1 do pray your magnificence, that you 
| would request this favour of our dread 
sovereign, that 1 may have recourse to 
the west, and may be judged by the most 
religious and holy bishops there.”’t 

Bellarmine further doth allege the ap- 
| peal of Hadrianus, bishop of Thebes, to 
|Pope Gregory 1.5 the which he re- 
|ceived and asserted by excommunicat- 
\ing the archbishop of Justiniana Prima, 
‘for deposing Hadrianus, without regard 
to that appeal. I answer, 

_ 1. The example is late, when the popes 
had extended their power beyond the 
ancient and due limits: those maxims 
i had got in before the time of that worthy 
pope; who thought he might use the 
| +g of which he found himself possess- 
\ ed. 

_ 2. It is impertinent, because the bish- 
op of Justiniana had then a special de- 
|pendence upon the Roman See; from 
whence an universal jurisdiction upon 
| appeal cannot be inferred. 


but especially because she continued free from 
the taint of heresy, and none otherwise minded 
) ever sat in her, she having kept the apostolic 
᾿ State always unmixed. 

| ™ Kat τοῖς θεοφιλεστάτοις δὲ τῆς δύσεως ἐπισκό- 
ποις͵ τῷ Μεδιολάνου φημὶ, καὶ τῷ ᾿Ακυιλείας καὶ τῷ 
Ῥαδέννης περὶ τούτων ἐγράψαμεν, διαμαρτηρόμενοι 
ὡς τῆς ᾿Απολιναρίου ταῦτα καινοτομίας πεπλήρωται. 
—Theod. Epist. 112. 

t ᾿Αντιδολῶ τὴν ὑμετέραν μεγαλυπρίπειαν, ταύτην 
| αἰτῆσαι τὴν χάριν τὴν καλλίνικον κορυφὴν, ὥστε με 
| thy ἑσπέραν καταλαβεῖν, καὶ raph τοῖς ἐν ἐκείνη θεοφ- 
| τλεστάτοις καὶ ἁγιωτάτοις ἐπισκόποις δικάσασθαι.---- 
Theod. Ep. 119. (ad Anatol.) 

* Greg. lib. ii; Indict, 11, Ep. 6. 


A TREATISE OF THE POPE’S SUPREMACY. 


=e? ee ee ee PF 


267 


3. It might be an usurpation ; nor doth 
the opinion or practice of Pope Gregory 
suffice to determine a question of right ; 
for good men are liable to prejudice, and 
its consequences. 

To these instances produced by Bellar- 
mine, some add the appeal of Eutyches 
to Pope Leo ; to which it may be except- 
ed, that if he did appeal, it was not to 
the pope solely, but to him with the other 
patriarchs ; so it is expressly said in the 
Acts of the Chalcedon synod, “" His de- 
position being read, he did appeal to the 
holy synod of the most holy bishop of 
Rome, and of Alexandria, and of Jerusa- 
lem, and of Thessalonica :”* the which it 
is an argument that he did not apprehend 
the right of receiving appeals did solely 
or peculiarly belong to him of Rome. 

Liberatus saith, that ‘* Johannes Ta- 
laida went to Calendion, patriarch of 
Antioch, and taking of him intercessory 
synodical letters, appealed to Simplicius, 
Bishop of Rome, as St. Athanasius had 
done, and persuaded him to write in his 
behalf to Acacius, bishop of Constanti- 
nople.”t 

In regard to any more instances of this 
kind we might generally propose these 
following considerations :— 

1. It isno wonder, that any bishop be- 
ing condemned, especially in causes re- 
lating to faith or common interest, should 
have recourse to the Roman bishop, or 
to any other bishop of great authority, 
for refuge or for relief; which they may 
hope to be procured by them by the in- 
fluence of their reputation, and their 
power among their dependents. 

2. Bad men, being deservedly correct- 
ed, will absurdly resort any whither with 
mouths full of clamour and calumny, if 
not with hope of relief, yet with design 
of revenge; as did Marcion, as did Fe- 
licissimus, as did Apiarius to the pope. 

3. Good men being abused will ex- 
press some resentment, and complain of 


* ᾿Αναγινωσκομένης τῆς καθαιρέσεως, ἐπεκαλέσατο 
τὴν ἁγίαν σύνοδον τοῦ ἁγιωτάτου ἐπισκόπου 'Ῥώμης, 
καὶ ᾿Αλεξανδρείας, καὶ 'ἱεροσολύμων, καὶ Θεσσαλονΐ- 
«ns.—Syn. Chale. Act. 1. 

+ Ingressus est ad Calendionem Antiochenum 
patriarcham, et sumptis ab eo intercessionis 
synodicis literis Romanum pontificem Simpli- 
cium appellavit, sicut B. fecerat Athanasius, 
et suasit scribere pro se Acacio Constantinopo- 
litano episcopo Liber. cap. 18; Baron, 
ann. 483, ὁ 1. 


268 


their wrongs, where they may presume 
of a fair and favourable hearing: so did 
Athanasius, Flavianus, St. Chrysostom, 
Theodoret, apply themselves to the same 
bishops, flourishing in so great reputa- 
tion and wealth. | 

So did the monks of Egypt (Ammonius 
and Isidorus), from the persecutions of 
Theophilus, fly to the protection and 
succour of St. Chrysostom ; which gave 
occasion to the troubles of that incom- 
parable personage; the which is so il- 
lustrious an instance, that the words of 
the historian relating it deserve setting 
down. 

“They jointly did endeavour, that the 
trains against them might be examined 
by the emperor as judge, and by the 
bishop John ; for they conceived that he, 
having conscience of using a just free- 
dom, would be able to succour them ac- 
cording to right; but he did receive the 
men applying to him courteously, and 
treated them respectfully, and did not 
hinder them from praying in the church.— 
He also writ to Theophilus to render comn- 
munion to them, as being orthodox ; and 
if there were need of judging their case 
by law, that he would send whom they 
thought good to prosecute the cause.’”* 

If this had been to the pope, it would 
have been alleged for an appeal; and it 
would have had as much colour as any 
instance which they can produce. 

4, And when men, either good or bad, 
do resort in this manner to great friends, 
it is no wonder if they accost them in 
highest terms of respect and with exag- 
gerations of their eminent advantages ; 
so inducing them to regard and favour 
their cause. 

5. Neither is it strange that great per- 
sons favourably should entertain those 
who make such addresses to them, they 
always coming crouching in a suppliant 
posture, and with fair pretences ; it be- 
ing also natural to men to delight in see- 
ing their power acknowledged ; and it 


* Kowy re ἐσπούδαζον παρὰ βασιλεῖ κριτῇ καὶ 
Ἰωάννῃ τῷ ἐπισκόπῳ ἐλέγχεσθαι τὰς κατ᾽ αὐτῶν ἐπι- 
βουλάς" ᾧοντο γὰρ ἐνδίκου παῤῥησίας αὐτὸν ἐπιμελού- 
μενον δυνάσθαι τὰ δίκαια βοηθεῖν αὐτοῖς" ὃ δὲ προσελ- 
θόντας αὐτῷ τοὺς ἄνδρας φιλοφρόνως ἐδέξατο, καὶ ἐν 
τιμῇ εἶχε, καὶ εὔχεσθαι ἐπὶ ἐκκλησίας οὐκ ἐκώλυσε 
ἔγραψε δὲ Θεοφίλῳ κοινωνίαν αὐτοῖς ἀποδοῦναι, 
ὡς ὀρθῶς περὶ Θεοῦ δοξάζουσιν" εἰ δὲ δίκῃ δίοι κρίνεσ- 
θαι τὰ κατ᾽ αὐτοὺς, ἀποστέλλειν ὃν αὐτῷ δοκεῖ δικασόύ- 
pevoy.—Soz. vill. 13. 


A TREATISE OF THE POPE’S SUPREMACY. 


being a glorious thing to relieve the af- 


flicted: for ** eminence is wont to incline ~ 
, 


toward infirmity, and with a ready good- 
will to take part with those who are un- 
der.”** So when Basilides, when Mar- 
cellus, when Eustathius Sebastenus, when 
Maximus the Cynic, when Apiarius, were 
condemned, the pope was hasty to engage 
for them; more liking their application 
io him than weighing their cause. 

6. And when any person doth con- 
tinue long in a flourishing estate, so that 
such addresses are frequently made to 
him, no wonder that an opinion of law- 
ful power to receive them doth arise both 
in him and in others; so that of a volun- 
tary friend he become an authorized pro- 
tector, a patron, a judge of such persons 
in such cases. 

X. The sovereign is fountain of all ju- 
risdiction ; and all inferior magistrates 
derive their authority from his warrant 
and commission, acting as his deputies 
or ministers, according to that intimation 
in St. Peter,—whether to the king as 
supreme, or to governors as sent by him.* 

Accordingly the pope doth challenge 
this advantage to himself, that he is the 
fountain of ecclesiastical jurisdiction ; 
pretending all episcopal power to be de- 
rived from him. ᾿ 

«ς The rule of the church” (saith Bel- 
larmine) ‘* is monarchical ; therefore all 
authority is in one, and from him is de- 
rived to others ;’+ the which aphorism 
he well proveth from the form of creat- 
ing bishops, as they call it: ‘* We do 
provide such a church with such a per- 
son: and we do prefer him to be father 
and pastor and bishop of the said church ; 
committing to him the administration in 
temporals and spirituals, in the name of 
the Father, Son, and Holy Ghost.” 

Pope Pius II., in his Bull of Retracta- 


tion, thus expresseth the sense of his ᾿ 


See: ‘In the militant church, which re- 


* Dire μάλιστα κάμπτεσθαι τὸ προέχον πρὸς τὸ 
ἀσθενὲς, καὶ du’ εὐνοίας ἑκουσίου τῷ ἐλαττωμένῳ προσ- 
ré0cc0ar.—Greg. Naz. Orat. 29. 

7+ Regimen ecclesiz est monarchicum; ef 
Ὁ omnis auctoritas est in uno, et ab illo in 
alios derivatur.— Bell. iv. 24; Epiph. Her. 42. 

Ὁ Providemus ecclesiz tali de tali persona, 
et preficimus eum in patrem, et pastorem, et 
episcopum ejusdem ecclesia, committentes Εἰ 
administrationem in temporalibus et spirituali- 
bus; in nomine, &c.— Jd. 

Δ 1 Pet. ii. 13. 


i 


J 


i 


- 


sembleth the triumphant, there is one 
_ moderator and judge of all, the vicar of 
Jesus Christ,* from whom, as from the 
head, all power and authority is derived 
to the subject members; the which doth 
immediately tlow into it from the Lord 
Christ.” 

A congregation of cardinals, appoint- 
ed by Pope Paulus III., speaking after the 
style and sentiments of that See, did say 
to him, “* Your holiness doth so bear the 
care of Christ’s church, that you have 
very many ministers, by which you man- 
age that care; these are all the clergy, 
on whom the service of God is charged ; 
especially priests, and more especially 
curates, and above all, bishops.” Ὁ 
Durandus, bishop of Mande, accord- 
ing to the sense of his age, saith, ‘ The 
pope is head of all bishops, from whom 
they as members from an head descend, 
and of whose fulness all receive ; whom 
he calls toa participation of his care, 
but admits not into the fulness of his 
power. ἢ 

This pretence is seen in the ordinary 
titles of bishops, who style themselves 
bishops of such a place, “" by the grace 
of God and of the apostolic see.”’|| O 
shame ! 

The men of the Tridentine conven- 
tion (those great betrayers of the church 
to perpetual slavery, and Christian truth 
to the prevalency of falsehood, till God 
pleaseth) do, upon divers occasions, pre- 
tend to qualify and empower bishops to 
perform important matters, originally be- 


* In ecclesia militanti, que instar trium- 
phantis habet, unus est omnium moderator et 
arbiter Jesu Christi. vicarius,a quo tanquam 
capite omnis in subjecta membra potestas et 
authoritas derivatur, αὐ ἃ Christo Domino 
sine medio in ipsum influit—P. Pius 11]. in 
Bull. Retract.. 

7 Sanctitas vestra‘ita gerit curam ecclesiz 
Christi, ut ministros plurimos habeat, per quos 
curam exerceat; hi autem sunt clerici omnes, 
quibus mandatus est cultus Dei; presbyteri 
preesertim, et maxime curati, et pree omnibus 
episcopi——.  Apud Cham. de Pont. Gicum., 
10, 13. 

Ἐ Summus pontifex caput est omnium pon- 
tificum, a quo illi tanquam a capite membra 
descendunt, et de cujus plenitudine omnes acci- 
piunt quos ipse vocat in partem solicitudinis, 
non in plenitudinem potestatis—Duraant. Mi- 
mat. Offic. ii. 1, 17. 

ΠΝ. Dei et apostolice sedis gratia episco- 
pus Colon ——. 


A TREATISE OF THE POPE’S SUPREMACY. 


269 


longing to the episcopal function, as the 
pope’s delegates.* 

But contrariwise, according to the doc- 
trine of holy scripture, and the sense of 
the primitive church, the bishops and 
pastors of the church do immediately re- 
ceive their authority and commission 
from God ; being only his ministers. 

The scripture calleth them the mznis- 
ters of God,and of Christ (so Epaphras, 
so Timothy, in regard to their ecclesias- 


tical function are named), the stewards 
of God, the servants of God, fellow-ser- 
vants of the apostles." 

The scripture saith that the Holy Ghost 
had made them bishops to feed the church 
of God ;° that God had given them, and 
constituted them in the church; for the 
perfecting of the saints, for the work of 
the ministry, for the edifying of the 
body of Christ ;* that is, to all effects 
and purposes concerning their office ; for 
the work of the ministry compriseth all 
the duty charged on them, whether in 
way of order or of governance ;+ as 
they now do precariously and ground- 
lessly in reference to this case distin- 
guish ; and edifying the body doth import 
all the designed effects of their office ; 
particularly those which are consequent 
on the use of jurisdiction; the which St. 
Paul doth affirm was appointed for edifi- 
cation ; according (saith he) to the au- 
thority which God hath given me for 
edification, and not for destruction.* 
They do preside in the Lord. ‘They al- 
low no other head but our Lord, from 
whom all the body,t δε. 

The Fathers clearly do express their 
sentiments to be the same. ᾿ 

St. Ignatius saith, that the bishop 
“doth preside in the place of God ;”’|| 
and that **we must look upon him as 
our Lord himself,” (or as our Lord’s rep- 
resentative ;) that therefore ‘‘ we must 
be subject to him as unto Jesus Christ.”§ 


* This was an expedient.— Vide Concil. 

+ Ordo confertur a Deo immediate, jurisdic- 
tio mediate. — Bell, iv. 25. 

$ Προιστάμενοι ἐν Kvpio.—l Thess. v. 
Eph. iv. 16. 

|| Προκαθημένου rod ἐπισκόπου εἰς τύπον Θεοῦ. --- 
Ign. ad Magnes. 

ᾧ Τὸν οὖν ἐπίσκοπον δῆλον ὅτι ὡς αὐτόν τὸν Ké- 

δ Col. i. 7; iv. 7; 1 Thess. iti. 2; 1 Tim. 
iv. 6; Tit. i. 7; 2 Tim. ii. 24. 

* Acts xx. 28; Naz. Or. 30. 

4 Eph. iv. 11; 1 Cor. xu. 29. 

* 2 Cor. x. 8; xiii. 10. 


12; 


270 


St. Cyprian affirmeth “ each bishop to 
be constituted by the judgment of God 
and of Christ ;” and “" that in his church 
he is for the present a judge in the place 
of Christ ;’—and ‘that our Lord Jesus 
Christ, one and alone, hath a power both 
to prefer us to the government of his 
church, and to judge of our acting.”’* 

St. Basil: “Α prelate is nothing else 
but one that sustaineth the person of 
Christ.”’+ 

St. Chrysostom: ** We have received 
the commission of ambassadors, and 
come from God; for this is the dignity 
of the episcopal office.”’¢ 

** It behoveth us all, who by divine 
authority are constituted in the seal 
hood, to prevent,’’|| ὅσα. 

Wherefore the ancient bishops did all 
of them take themselves to be vicars of 
Christ, not of the pope, and no less 
than the proudest pope of them all; 
whence it was ordinary for them in their 
addresses and compellations to the bish- 
op of Rome, and in their speech about 
him, to call him their brother, their col- 
league, their fellow-minister ; which had 
not been modest or just, if they had been 
his ministers or shadows.’ Yea, the 
popes themselves, even the highest and 
haughtiest of them, who of any in old 
times did most stand on their presumed 
pre-eminence, did yet vouchsafe to call 
other bishops their fellow-bishops and 
fellow-ministers. 

Those bishops of France with good 
reason did complain of Pope Nicholas 
I. “for calling them his clerks; when- 
as, if his pride had suffered him, he 


ριον det προσθλέπειν.---ἶ an. al Ep. “Ὅταν ἐπισκό- 
πῳ ὑποτάσσεσθε ὡς ᾿Ϊησοῦ Χριστῷ.---Ἰσῃ. ad Trall. 

* De Ὁ 6: οἵ Christi ejus judicio.—Cypr. Ep. 
52, et alibi sepe. Unusin ecclesia ad tempus 
sacerdos, et ad tempus judex, vice Christi.—ZJd. 
Ep.55. Sed expec temus universi judicium 
Domini nostri Jesu Christi, qui unus et solus 
habet potestatem et preponendi nos in eccle- 
size suz gubernatione, et de actu nostro judi- 
candi.—JId.in Conc. Carthag. 

t ὋὉ γὰρ καθηγούμενος οὐδὲν ἕτερόν ἐστιν, ἣ ὃ 
τοῦ σωτῆρος ἐπέχων rodowrov.— Bas. Const. Mon. 
Cap. 22. 

t Ἡμεῖς τοίνυν πρεσδείας ἀνεδεξάμεθα λόγον καὶ 
ἥκομεν παρὰ τοῦ Θεοῦ, τοῦτο γάρ ἐστι τὸ Ps ἐπισκο- 
πῆς dgiwpa.—Chrys. in Coloss. Orat. 

|| Oportere nos omnes, qui Deo nuriors su- 
mus in sacerdotio constituti illius certaminibus 
obviare, &c.—Anatol. in Syn. Cha'c. p. 512. 

‘ Leo Ep. 84. 


A TREATISE OF THE POPE’S SUPREMACY. 


should have acknowledged them for his 
brethren, and fellow-bishops.* | 

In fine, the ancient bishops did not al 
lege any commission from the pope to 
warrant their jurisdiction, but from God: 
‘If Moses’s chair were so venerable, 
that what was said out of that ought 
therefore to be heard, how much more is 
Christ’s throne so?* We succeed him, 
from that we speak, since Christ has 
committed to us the ministry of recon- 
ciliation.”"¢ 

“That which is committed to the 
priest, it is only in God’s power to give.”’|| 

‘Since we also, by the mercy of 
Christ our King and God, were made 
ministers of the gospel.’’§ 

This is a modern dream, born out of 
ambition and flattery, which neyer came 
into the head of any ancient divine. 

It is a’ ridiculous thing to imagine that 
Cyprian, Athanasius, Basil, Chrysostom, 
Austin, &c., did take themselves for the 
vicegerents or ministers of the popes; 
if they did, why did they not, so frequent 
occasion being given them in all their 
volumes, ever acknowledge it? why 
cannot Bellarmine and his complices, 
after all their prolling, shew any passage 
in them importing any such acknowledg- 
ment; butare fain to infer it by far-fetch- 
ed sophisms, from allegations plainly im- 
pertinent or frivolous ? 

The popes, indeed, in the fourth cen- 
tury, began to practise afine trick, very 
serviceable to the enlargement of their 
power; which was to confer on certain 
bishops, as occasion served, or for con- 
tinuance, the title of their vicar or lieu: — 
tenant; thereby pretending to impart 
authority to them: whereby they were 
enabled for performance of divers things, 
which otherwise by their own episcopal 


* Sciesque nos non tuos esse ut te jactas et 
extollis clericos, quos ut fratres et coepiscopos 
recognoscere Si elatio permitteret, debueras.— 
Ann. Pith. 

Ἷ Ἡμεῖς τοίνυν ἌΝ} Chrys. sup. 

t Ei 6 Μωσέως bobvog οὕτως ἦν αἰδέσιμος, ὡς δι' 
ἐκεῖνον ἀκούεσθαι, πολλῷ μᾶλλον ὃ Χριστοῦ θρόνος; 
ἐκεῖνον ἡμεῖς διεδεξάμεθα, ἀπὸ τούτου φθεγγόμεθα, ἀφ᾽ 
οὗ καὶ ὃ Χριστὸς ἔθετο ἐν ἡμῖν τὴν διακονίαν τῆς κα’ 
ταλλαγῆς. —Chrys. in Coloss. Orat. 3. 

|| "A γὰρ ἐγκεχείρισται ὃ ἱερεὺς, Θεοῦ μόνοῦ ἐστὶ 
δωρεῖσθαι, ὅζο. -- hrys. in Joh. Orat, 83. 

Exel οὖν καὶ ἡμεῖς ἐλέει rod σουμδασιλέως (. 
παμθασιλέως) ἡμῶν Χριστοῦ τοῦ Θεοῦ ἱερουργοὶ τοῦ 
εὐαγγελίου ἐκληρώθημεν Flavian. in Chale. 
Act. i. p. 4. 


A TREATISE OF THE POPE’S SUPREMACY. 


or metropolitical power they could not 
perform. By which device they did 
engage such bishops to sucha _ depend- 
ence on them, whereby they did promote 
the papal authority in provinces, to the 
oppression of the ancient rights and 
liberties of bishops and synods, doing 
what they pleased under pretence of this 
vast power communicated to them; and 
for fear of being displaced, or out of 
affection to their favourer, doing what 
might serve to advance the papacy. 

Thus did Pope Celestine constitute 
Cyril in his room.¢ 

Pope Leo appointed Anatolius of Con- 
stantinople. 

Pope Felix, Acacius of Constantino- 
ple.® 

Pope Hormisdas, Epiphanius of Con- 
stantinople. 

Pope Simplicius, to Zeno, bishop of 
Seville—* We thought it convenient that 
you should be held up by the vicariat au- 
thority of our See.”’* 

So did Siricius and his successors con- 
stitute the bishops of Thessalonica to be 
their vicars in the diocese of Illyricum, 
Wherein being then a member of the 
western empire they had caught a spe- 
cial jurisdiction ; to which Pope Leo did 
refer in those words, which sometimes 
are impertinently alleged with reference 
to all bishops, but concern only Anasta- 
lius, bishop of 'Thessalonica : “ We have 
intrusted thy charity to be in our stead, 
so that thou art called into part of the 
solicitude, not into plenitude of the au- 
thority. ”’+ 

So did Pope Zozimus bestow a like 
‘pretence of vicarious power upon the 
bishop of Arles, which city was the seat 
of the temporal exarch in Gaul.' 

So to the bishop of Justiniani Prima in 
‘Bulgaria (or Dardania Europea), the 
like privilege was granted [by procure- 
ment of the Emperor Justinian, native 
of that place. ] 

Afterwards temporary or occasional 
v.cars Were appointed (suchas Austin in 


* Congruum duximus vicaria sedis nostra 
te auctoritate fulciri— Baron. ann. 482, ὁ 46. 

+ Vices enim nostras ita tue credidimus 
charitati, ut in patrem sis vocatus solicitudinis, 
non in plenitudinem potestatis.—P. Leo. Ep. 
84 (ad Anastas. Thess.) 

δ Evagr. Act. Eph. p. 134. 

* Act. Cone. sub. Menna., p. 70. 

' P. Joh. VIII. Ep. 93. 


271 


England, Boniface in Germany), who 
in virtue of that concession did usurp a 
paramount authority; and by the ex- 
ercise thereof did advance the papal in- 
terest; depressing the authority of me- 
tropolitans and provincial synods. 

So at length legates, upon occasion de- 
spatched into all countries of the west, 
came to do there what they pleased, using 
that pretence to oppress aud abuse both 
clergy and people very intolerably. 

Whence divers countries were forced 
to make legal provisions for excluding 
such legates,j finding by much experience 
that their business was to rant and domi- 
neer in the pope’s name, to suck money 
from the people, and to maintain luxurious 
pomp upon expense of the countries 
where they came. 

Of this, John XXII. doth sorely com- 
plain ;* and decrees that all people should 
admit his legates, under pain of inter- 
dicts. 

In England, Pope Paschal finds the 
same fault in his letter to King Henry I. 
‘“‘ Nuncios, or letters from the apostolic 
see, unless by your majesty’s command, 
are not thought worthy any admittance 
or reception within your jurisdiction: 
none complains thence, none appeals 
thence for judgment to the apostolic 
see.” Tt 

The pope observing what authority and 
reverence the archbishops of Canterbury 
had in this nation, whereby they might 
be able to check his attempts, did think 
good to constitute those archbishops his 
legates of course (/egatos natos), that so 
they might seem to exercise their juris- 
diction by authority derived from him; 
and owing to him that mark of favour, 
or honour, with enlargement of power, 
might pay him more devotion, and serve 
his interests, 

Bellarmine doth from this practice 
prove the pope’s sovereign power ;* but 
he might from thence better have de- 


* Extrav. commun. i. 1 (p. 310.) Occulti 
inimici regni.— Matt. Par. p. 524. 
_ + Sedis apostolicee nuncii ve! liters preter 
jussum regiz mayjestatis nuliam in potestate 
tua susceptionem aut aditum promerentur, nul- 
lus inde clamor, nullum judicium ad sedem 
apostolicam destinantur.—Jl’. Pasch. 11. Eadm. 

#13. 
; ) P. Pasch. 11. Epist. apud Eadm. p. 113, 
&e. 

* Bell. ii. 10. 


‘ 
272 


monstrated their great cunning. 
might, from such extraordinary designa- 
tion of vicegerents, with far more reason 
be inferred, that ordinarily bishops are 
not his ministers. 

ΧΙ. It is the privilege of a sovereign, 
that he cannot be called to account, or 
judged, or deposed, or debarred commun- 
ion, or anywise censured and punished ; 
for this implieth a contradiction or confu- 
sion in degrees, subjecting the superior 
to inferiors; this were making a river 
run backwards ; this were to dam up the 
fountain of justice ; to behead the state; 
to expose majesty to contempt. 

Wherefore the pope doth pretend to 
this privilege, according to those maxims 
in the canon law, drawn from the say- 
ings of popes (either forged or genuine, 
but all alike) obtaining authority in their 
court.' 

And according to what Pope Adrian 


let the eighth synod know, ‘ because” 


It) 


A TREATISE OF THE POPE’S SUPREMACY. 


had not effect, because the cause was 
not just and plausible; the truth and 
equity of the case appearing to be on the 
pope’s side. 

St. Isidore Pelusiota denieth of any 
bishop’s office, that it is ἀρχὴ ἀνυπεύθυ- 
voc, “δῇ uncontrollable government.” 

In the times of Polycrates and Pope 
Victor, the whole eastern church did for- 
bear communion with the pope.* Fir- 
milian told Pope Stephanus, that by con- 
ceiting he might excommunicate all other 
bishops, he had excommunicated himself. 
The Fathers of the Antiochene synod did 
threaten to excommunicate and depose 
Pope Julius. ‘They did promise to 
Julius peace and communion, if he did 
admit the deposition of those whom they 
had expelled, and the constitution of those 
whom they had ordained ; but if he did 
resist their decrees, they denounce the 
contrary.”*+ The oriental bishops at Sar- 
dica did excommunicate and depose 
St. 


(says he) ‘‘ the apostolic church of Rome |} him.™ Hilary did anathematize 
stoops not to the judgment of lesser| Pope Liberius, upon his defection to the 
churches.”* They cite also three old|j Arians.¢ Dioscorus did attempt to ex- 
synods (of Sinuessa, of Rome under| communicate Pope Leo.|| Acacius of 
Pope Silvester, of Rome under Sextus) Constantinople renounced the communion 


IIl.); but they are palpably spurious, | of Pope Felix." 'Timotheus A‘lurus curs- 
and the learned amongst them confess! ed the Pope.° The “ African bishops” 
it. ‘did 2 * synodically excommunicate Pope 


But antiquity was not of this mind ;/ 
for it did suppose him no less obnoxious 
to judgment and correction than other 
bishops, if he should notoriously deviate | 
from the faith, or violate canonical dis- | 
cipline. 

The canons generally do oblige bish- 
ops, without exception to duty, and (up- 
on defailance) to correction: why is not 
he excepted, if to be excused or exempt- 
ed? 

It was not questioned of old, but that 
a pope, in case he should notoriously de- 
part from the faith, or notably infringe 


. . . . . | 
discipline, might be excommunicated : | 


the attempting it upon divers occasions 


doth shew their opinion, although it often | 


*% Διὰ τὸ τὴν ἀποστολικὴν ἐκκλησίαν τῆς Ῥώμης | 
τῇ τῶν ἐλαττόνων μὴ ὑποκύπτειν κρίσει.----Ῥ. Adrian. | 


in Syn. VUII. Act. vii. p. 963. 

' Bell. ii. 26; de Cone. ii. 17; Grat. Dist. xl. 
cap. 6; xxi.7; 
trav. comm. lib. i. tit. 8, cap. 1; P. 
Ep. i. cap ae al P. Nich. 1. Ep. 8. (p. 504 ;) 
P. Job. VIM. Ep. 75. (Ρ. 31;) P.Gelas. Ep. 4. 
(Pp. 625, 626; ἣν ὧρ. 13. (p. 640 ;) P. Greg. VII. 

p. 8, 21. 


Caus. ix. qu. 3, cap. 10—; Ex- | 
Leo IX. | 


wr his own shi sir Pope Constantine, 
by the people ;! and so was Pope Leo 
VIIL" Diverse bishops of Italy and 


* "Ev re χρόνοις Ἰ]ολυκράτους καὶ Bixrwpos ὡς ἧ 

ἀνατολὴ πρὸς τὴν δύσιν διαφερομένη εἰρηνικὰ rap’ ἀλ- 
| λήλων οὐκ édéyovro.—LEpiph. Her. 70. Audia- 
norum. Dum enim putas omnes abs te absti- 
neri posse, solum te ab omnibus abstinuisti.— 
Firm. apud Cypr. Ep. 

ἡ Δεχομένῳ μὲν ᾿Ιουλίῳ τὴν καθαίρεσιν τῶν πρὸς 
αὐτῶν ἐληλαμένον, καὶ τὴν κατάστασιν τῶν ἀπ᾽ αὐτῶν 
χειροτονηθέντων, εἰρήνην καὶ κοινωνίαν ἐπηγγέλλον- 
| ro’ ἀνθισταμένῳ δὲ τοῖς δεδογμένοις τἀναντία προηγό- 
| ρευσαν. —Soz. ili. 8. 

+ Anathema tibi, papa Liberi.— Hl. fragm. 
| {᾿Ετόλμησε δὲ καὶ ἀκοινωνησίαν ὑπαγυρεῦσαι κατὰ 
τοῦ ἀρχιεπισκόπου τῆς μεγάλης “Ῥώμης A éovros.— 
| Evag. 1]. 4. 

hee, ‘Africani antistites Vigilium Rom, epise. 
damnatorem capitulorum synodaliter a catholi- 
ca communione, reservato ei poenitentiz loco, 
 recludunt (1. excludunt.)— Vict. Tun. post. Cons. 
| Basilii V. C. an, LU. 

m Soz. iii. 11. 

n Niceph. xvi. 17; Baron. ann. 484, § 35. 

* Baron. ann. 457, § 25. 

» Plat. p. 131, et Dist. xix. cap. 21, 22. 

4 Plat. p. 223, 

τ Id. p. 291. 


Iilyricum did abstain from the pope’s 
communion for a long time, because 
they did admit the fifth synod.s Photius 
did excommunicate and depose Pope 
Nicholas [.* Maurus, bishop of Revenna, 
did anathematize Pope Vitalianus.t+ The 
emperor Otho II. having with good ad- 
vice laboured to reclaim Pope John XII. 
without effect, did “indict a council, 
calling together the bishops of Italy, by 
the judgment of whom the life of that 
wicked man should be judged ;”i and 
the issue was, that he was deposed. 
_ Pope Nicholas I. desired to be judged by 
the emperor." The fifth synod did in 
general terms condemn Pope Vigilius; 
and the Emperor Justinian did banish 
him for not complying with the decrees 
of it. The sixth and seventh general 
synods did anathematize Honorius by 
name, when he was dead, because his 
heresy was not before confuted; and 
| they would-have served him so if he had 
‘been alive. Divers synods (that of 
Worms, of Papia, of Brescia, of Mentz, 
of Rome, &c.), did reject Pope Gregory 
ὙΠ1." Pope Adrian himself, in the eighth 
synod (so called), did confess, that a 
| pope being found deviating from the faith 
‘might be judged, as Honorius was. 
_ Gerbertus (afterwards Pope Sylvester II.) 
did maintain, that popes might be held as 
ethnics and publicans, if they “ did not 
hear the church.”* The synod of Con- 
stance did judge and depose three popes. 
The synod of Basil did depose Pope 
_Eugenius; affirming, that “ the Catholic 
church hath often corrected and judged 
popes, when they either erred from the 
faith, or by their ill manners became no- 
toriously scandalous to the church.”’|| 


| *® ἸΚαβαίρεσιν ὡς tvéuice καὶ ἀναθεματισμὸν én’ οὐ- 
devi λόγῳ ποιεῖται ΝΝικολαοῦ.---- 1. Ignatii. Patr. 
apud Bin. p. 892; Baron. ann. 863. 

wai Communi totius sancti concilii con- 
sensu depositus.—Lwuitprand. vi. 6. 

~ —— Concilium indicit, convocatis epis- 
copis Italie, quorum judicio vita sceleratissimi 
Hhominis dijudicaretur.— Plat. in Joh. XITI. (pro 
X11.) Vide Baron. ann. 960, et Binium. 

|| Ecclesia catholica sepenumero summos 
pontifices sive a fide delirantes, sive pravis 
‘moribus notorie ecclesiam scandalizantes cor- 
'rexit, et judicavit Conc. Bass. sess. 12. 
* P. Pelag. II. Ep. iii. 13. 

t Baron. ann. 669, §. 2. 

® Grat. Caus. ii. qu. 7, cap. 41. 

* Ann. 1076; vide Baron. ann. 1033, ὁ 3. 

~ Baron. an. 992, § 44 —; Conc. Bas. sess. 


35 


A TREATISE OF THE POPE’S SUPREMACY. 


273 


The’ practice of popes, to give an ac- 
count of their faith (when they entered 
upon their office) to the other patriarchs 
and cheif bishops, approving themselves 
thereby worthy and capable of commun- 
ion, doth imply them liable to judg- 
ment.* Of the neglect of which prac- 
tice Euphemius, bishop of Constantino- 
ple, did complain.* 

Of this we have for example the Syn- 
odical Epistles of Pope Gregory I. 

XII. To the sovereign in ecclesiastical 
affairs it would belong to define and de- 
cide controversies in faith, discipline, 
mora! practice ; so that all were bound 
to admit his definitions, decisions, inter- 
pretations. He would be the supreme 
interpreter of the divine law, and judge 
of controversies. No point or question 
of moment should be decided without his 
cognizance. This he therefore doth pre- 
tend to; taking upon him to define points, 
and requiring from all submissions to his 
determinations. Nor doth he allow any 
synods to decide questions. 

But the ancients did know no such 
thing. In case of contentions, they had 
no recourse to his judgment; they did 
not stand to his opinion, his authority did 
not avail to quash disputes. They had 
recourse to the holy scriptures, to Catho- 
lic tradition, to reason; they disputed 
and discussed points by dint of argu- 
ment. 

Ireneeus, Tertullian, Vincentius, Li- 
rinensis and others, discoursing of the 
methods to resolve points of controversy, 
did not reckon the pope’s authority for 
one. Divers of the Fathers did not scru- 
ple openly to dissent from the opinions 
of popes; nor were they wondered at, 
or condemned for it. 

So St. Paul did withstand St. Peter.” 
So Polycarpus dissented from Pope Elu- 
therius. So Polycrates from Pope Vic- 
tor. So St. Cyprian from Pope Stephen. 
So Dionysius Alex. from Pope Stephen. 
All which persons were renowned for 
wisdom and piety in their times. 

Highest controversies were appeased 


* Mos est Romane ecclesiw sacerdoti novi- 
ter constituto formam fidei sux ad sanctas ec- 
clesias prerogare.—P. Gelas. I. Ep. 1, ad 
Laur. 

* Gelas. Ep. 9; Baron. ann. 492, ᾧ 10; wide 
Tract. de. Unit. Eccl. 

y Gal. ti. 11, ἀντέστην. 


274 


by synods out of the holy scripture, 
Catholic tradition, the analogy of faith, 
and common reason, without regard to 
the pope. Divers synods in Afric and 
Asia defined the point about rebaptiza- 
tzon without the pope’s leave, and against 
his opinion. The synod of Antioch con- 
demned the doctrine of Paulus Samosa- 
tenus, without intervention of the pope, 
before they gave him notice. In the 
synod of Nice, the pope had very small 
stroke. The general synod of Constan- 
tinople declared the point of the divznity 
of the Holy Ghost against Macedonius, 
without the pope ; who did no more than 
afterward consent: this the synod of 
Chalcedon, in their compellation to the 
Emperor Marcian, did observe: “The 
Fathers, met in Sardica to suppress the 
relics of Arianism, communicated their 
decrees to the eastern bishops; and they 
who here discovered the pestilence of 
Apolinarius, made known theirs to the 
western.’”* 

The synod of Afric defined against 
Pelagius, before their informing Pope 
Innocentius thereof; not seeking his 
judgment, but desiring his consent to that 
which they were assured to be truth. 

Divers popes have been incapable of 
deciding controversies, themselves having 
been erroneous in the questions contro- 
verted; as Pope Stephanius (in part), 
Pope Liberius, Pope Felix, Pope Vigilius, 
Pope Honorius, &c. And in our opin- 
ion, all popes for many ages. 

It is observable how the synod of Chal- 
cedon, in their allocution to the Emperor 
Marcian, do excuse Pope Leo for ex- 
pounding the faith, in his Epistle (the 
which it seems some did reprehend as a 
novel method disagreeable to the canons:) 
“Let not them” (say they?) ‘ object to 
us the Epistle of the marvellous prelate 
of Rome, as obnoxious to imputation of 


%* Kai of μὲν ἐκ Σαρδικῆς κατὰ τῶν "Apetov λει- 
ψάνων ἀγωνισάμενοι τοῖς ἐν ἀνατολῇ τὴν κρίσιν ἐξέ- 
πεμπον, οἱ δὲ ἐνταῦθα τὴν ᾿Απολιναρίου λύμην φωρά- 
σαντες τοῖς ἐν δύσει τὴν ψῆφον éyvadptSov.—Conc. 
Chalced. ad Mare. Orat. p. 468. 

+ 'Ὡς ξένην τινὰ καὶ rots κανόσιν οὐ νενομισμένην 
τῆς ἐπισπολῆς διαθάλλῇ τὴν σύνταξιν.---Αοἴἱ, Syn. 
Chalc. p- 465. Mi τοίνυν ἡμῖν τοῦ θαυμαστοῦ 
τῆς Ρώμης προξδρου τὴν ἐπιστολὴν, ὡς καινοτο- 
μίας ἔγκλημα, προσφερέτωσαν' ἀλλὰ εἰ μὴ σύμφωνος 
ταῖς γραφαῖς, ἐλεγχέτωσαν. εἰ μὴ τοῖς προλαδοῦσι 
πατράσιν ὁμύδοξος" εἰ μὴ πρὸς ὁνσσεθδῶν κατηγορίαν 
γιγένηται -----ς. 


A TREATISE OF THE POPE’S SUPREMACY. 


novelty ; but if it be not consonant to 
scriptures, let them confute it; or if it” 


be not consentaneous to the Fathers who 


have preceded ; or if it be not apt to 
confute the irreligious,” We. . 

It was not his judicial authority 
they did insist upon to maintain his 
Epistle, but the orthodoxy and _ intrinsie 
usefulness of it to confute errors; upon 
which account they did embrace and 
confirm it by their suffrage. 

XIII. If the pope were a sovereign of 
the church, as they make him, it were 
at least expedient that he should be in- 
fallible ; for why otherwise should he 
undertake confidently to. pronounce in 
all. cases, to define high and difficult 
points, to impose his dictates, and require 
assent from all? If he be fallible, it is 
very probable that often he doth obtrude 
errors upon us for matters of faith and 
practice. 

Wherefore the true fast friends of pa- 
pal interest do assert him to be infallible, 
when he dictateth as pope, and setting 
himself into his chair doth thence mean 
to instruct the whole Church.” And the 
pope therefore himself, who countenan- 
ceth them, may be presumed to be of 
that. mind. 

Pighius said bouncingly, ‘‘ The judg- 
ment of the apostolic see, with a council 
of domestic priests, is far more certain 
than the judgment of an universal coun- 
cil of the whole earth without the 
pope.””* 

This is the syllogism we propose :— 

The supreme judge must be infallible ; 

The pope is not infallible: therefore— 

The major, the Jesuits, canonists, and 
courtiers are obliged to prove, it being 
their assertion; and they do prove it very 
wisely and strongly. 

The minor is asserted by the French” 
doctors ; and they do with clear evidence 
maintain it. 

The conclusion we leave them to infer 
who are concerned. 

It is in effect Pope Gregory’s argumen- 
tation: no bishop can be universal bishop 
(or universal pastor and judge of the 


* Longe certius est unius apostolice sedis 
cum concilio domesticorum sacerdotum judici- 
um, quam sine pontifice judicium universalis 
concilii totius orbis terrarum.—Pighius de Hier. 
lib. 6. 

* Bell. lib. iv. 


’ 


A TREATISE OF THE POPE’S SUPREMACY. 


church), because no bishop can be infal- 
lible ; for that the lapse of such a pastor 
would throw down the church into ruin, 
by error and impiety. ‘Therefore the 
universal church (which God forbid !) 
falls, when he falls who is called univer- 
sal.*—The state and order of our Lord’s 
family will decay, when that which is 
required in the body is not to be found 
in the head.” , 

But that he is not infallible, much ex- 
perience and history do abundantly 
shew. 

The ancients knew no such pretender 
to infallibility ; ‘otherwise they would 
have left disputing, and run to his oracu- 
lar dictates for information. They would 
have only asserted this point against here- 
tics. Weshould have had testimonies of 
itfinnumerable. It had been the most fa- 
mous point of all.7 

I will not mention Pope Stephanus 
universally approving the baptism of 
heretics against the decrees of the synod 
of Nice and other synods. Nor pope 
Liberius complying with Arianism. Nor 
Pope Innocent I. and his followers, at 
least till Pope Gelasius, first asserting the 
Communion of infants” for needful.* 
Nor Pope Vigilus dodging with the fifth 
synod. Nor Pope Honorius condemned 
by so many councils and popes for mo- 
nothelitism. But surely Pope Leo and 
Pope Gelasius were strangely deceived 
when they condemned “ partaking in one 
kind.”” Pope Gregory was foully out 
when he condemned 
images ;” and when he so declaimeth 
against the title of “ universal bishop ;” 
and when he avowed himself a subject to 
the Emperor Mauritius; and when he 
denied the books of Maccabees to be 
“ canonical :᾽) and when he asserted the 
— of holy scripture. Pope Leo 

. was mistaken, when he did charge his 


* Universa ergo ecclesia, quod absit, a statu 
suo corruit, quando is qui vocatur universalis 
cadit— Greg. M. Epist. iv. 32. Totius familie 
Domini status et ando nutabit, si quod requiri- 
tur in corpore, non inveniatur in capite.—P. 
Leo, Ep. 87. 

Ἷ In nullo aliter sapere quam res se habet 
angelica perfectio est.—Aug. de Bapt. Contr. 
Don. ii. 5. Not to think of a thing otherwise 
than it is, is an angelical perfection. 

* P. Gelas. i. Ep. ix. p. 636. 

ἡ De Consecr. Dist. ii. cap. 12. 

* Greg 


vi. 30 ; In Job. lib. xix. cap. 13; xviii. 14. 


“the worship of| guiltless of this heresy ! 


Ep vii. 110; ii 62; iv. 32, 36, 38;] cam. Celestinus 


on 


infallible predecessor Honorius of mo- 
nothelitism ; Pope Nicholas was a little 
deceived, when he determined the “ at- 
trition of Christ’s body.”* Pope Urban 
Il. was out, when he allowed it lawful 
for good catholics to commit murder on 
persons excommunicate.‘ Pope Inno- 
cent [V. erred, when he called kings 
‘the pope’s slaves.”’t 

Surely those popes did err, who con- 
firmed the synods of Constance and Ba- 
sil; not excepting the determinations in 
favour of general councils being superior 
to popes. All those popes have dev- 
lishly erred, who have pretended to dis- 
pose of kingdoms; to depose princes ; 
to absolve subjects of their oaths. Pope 
Adrian II. did not take the pope to be in- 
fallible, when he said he might not be 
judged, excepting in case of heresy ; and 
thereby excuseth the orientals for anathe- 
matizing Honorius, he being accused of 
heresy. 

There is one heresy, of which, if all 
histories do not lie grievously, divers 
popes have been guilty ; a heresy defin- 
ed by divers popes; the “heresy of 
simony.”t How many such heretics 
‘have satin that chair! of which how 
many popes are proclaimed guilty with 
aloud voice in history! ‘* The hand” 
(says St. Bernard) “‘does all the papal 
business: shew me a man in all this 
greatest city who would admit thee to be 
pope without the mediation of a bribe !”’|| 
Yea, how few for some ages have been 
It may be an- 
swered, they were no popes, because 
their election was null; but then the 


* If many popes had been writers, we should 
have had more errors to charge them with. 

+ Mancipia pape.— Matt. Paris. ann. 1253. 

t P. Greg. VII. Ep. lib. iii. 7.—Simoniaca 
heeresis. P. Jul. If. Cone. Lat. Sess, 5. (p. 57.) 
—lIdem electus non apostolicus, sed apostati- 
cus, et tanquam heresiarcha, &c. Ibid. Tract. 
iv. § 12, 16.—Decernimus, quod sed eti- 
am contra dictum sic electum vel assumptum 
a simoniaca labe opponi et excipi possit sicut 
de vera et indubitata heresi 

|| Omne papale negotium manus agunt; 
quem dabis mihi de tota maxima urbe, qui te 
in papam receperit pretio non intercedente ?— 
Bern, de Consid. iv. 2. 

4 Gratt. de Consecr. ii. Dist. 11. cap. 42; 
Grat. Caus. xxiii. qu. 5, cap. 47. 

* Joh. XXII. Gerson. Serm. in Pasch. Oc- 
; Alph. a Castro. Har. i. 
4; Bin. tom. vii. p. 994. 


276 


church hath often and long been without 
ahead. ‘Then numberless acts have 
been void; and creations of cardinals 
have been null; and consequently there 
hath not probably been any true pope 
for a long time. 

In the judgment of so many great di- 
vines, which did constitute the synod of 
Basil, many popes (near all surely) have 
been Ἰωον μὰ ; who have followed or 
countenanced the opinion that popes are 
superior to general councils; the which 
there is flatly declared heresy. Pope 
Eugenius by name was there declared 
** a pertinacious heretic, deviating from 
the faith.”’* 

It often happeneth that the pope is not 
skilled in divinity, as Pope Innocent X. 
Was wont to profess concerning himself 
(to wave discourse about theological 
points ;) he therefore cannot pronounce, 
in use of ordinary means, but only by 
miracle, as Balaam’s ass. So pope Inno- 
cent X. said, that ‘“‘ the vicar of Jesus 
Christ was not obliged to examine all 
things by dispute; for that the truth of 
his decrees depended only on divine in- 
spiration.”+ What is this but downright 
quakerism, enthusiasm, imposture ? 

Pope Clemens Y. did not take himself 
to be infallible, when in his great synod 
of Vienna, the question, whether, beside 
remission of sin, also virtue were con- 
ferred to infants, he resolved thus very 
honestly,—‘* The second opinion, which 
says, that informing grace and virtues 
are in baptism conferred both upon in- 
fants and adult persons, we think fit, with 
the consent of the holy council, to be 
chosen ; as being more probable, and 
more consonant and agreeable to the di- 
vinity of the modern doctors.’’i 

Which of the two popes was in the 
right,—Pope Nicholas [V., who decided 
that our Lord was so poor that he had 


* A fide devius, pertinax hereticus ——. 
Concil. Basil. sess. xxxiv. p. 96, 107. 

+ Le pape respondit, que le vicaire de J. C. 
n’estoit point oblige d’examiner toutes choses 
par la dispute; que la verite de ses decrets de- 
pendoit seulement de 1» inspiratione divine.— 
Memor. Hist. de 5, Propos. 

Opinionem secundam, que dicit tam 
parvulis quam adultis conferri in baptismo in- 
formantem gratiam et virtutes, tanquam pro- 
babiliorem ac doctorum modernorum theologiz 
magis consonam et concordem sacro approbante 
concilio duximus eligendam.—Clem. in Tit. 1. 


A TREATISE OF THE POPE’S SUPREMACY. 


right to nothing—or Pope John XXIL, 


who declared this to be a heresy, charg- 


ing our Lord with injustice ?* 


authority superior to any number of sub- 


jects, however conjoined or congregated ; 
as a head is above all the members, how- 


ever comnacted : he is not supreme, who 
is anywise subject or inferior to a senate, 
or any assembly in his territory. 
Therefore the pope doth claim a supe- 
riority over all councils ;* pretending 


that their determinations are invalid with-— 


out his consent and confirmation; that 
he can rescind or make void their de- 
crees ; that he can suspend their consult- 
ations, and translate or dissolve them. 

And Baronius reckons this as one er- 
ror in Hincmarus, bishop of Rheims, 
“that he held as if the canons of coun- 
cils were of greater authority in the 
church of God than the decrees of popes, 
which,” says he, ** how absurd and un- 
reasonable an opinion it is,” &c.* 

“Ὁ That the authority of the apostolic 
see, in all Christian ages, has been pre- 
ferred before the universal church, both 
the canons of our predecessors and man- 
ifold tradition do confirm.”’+ 

This is a question stiffly debated 
among Romanists: but the most (as 
/Eneas Syivius, afterward Pope Pius IL. 
did acutely observe), with good reason, 
do adhere to the pope’s side, because the 
pope disposeth of benejfices, but councils 
give none. 

But in truth, anciently the pope was 
not understood superior to councils ; for 


‘“‘oreater is the authority of the world 


that of one city,”t says St. Jerome. He 
was but one bishop, that had nothing to 
do out of his precinet. He had but his 


* Plane significat majoris esse fauctoritatis 
in ecclesia Dei canones conciliorum decretis 
pontificum : hee quam sint absurda et ab om- 
ni ratione penitus aliena, 4&c.—Baron. ad ann. 
992,§ 56; Conc. Later. V. sess. 11, p. 152; 
Th. ’Cajet. Orat. in Conc. Lat. p. 36. 

+ Apostolic vero sedis auctoritas, quod 
cunctis seculis Christianis ecclesia prelata sit 
universe, et canonum serie paternorum, et 
multiplici traditione firmatur.— P. Gelas. I. 
Ep. 8. (ο impudentiam !) 

t+ Major est auctoritas orbis quam urbis.— 


Hier. et Evag. 

f Bell. iv. 14. (p. 1318;) Confer Sext. lib. v. 
tit. 12; cap.3; Extrav. Joh. XXII. tit. xiv. 
cap. 3-5. 

€ Bellarm. de Concil. ii, 17. 


. 


XIV. A sovereign is in dignity and : 


»ν 1. =, 


A TREATISE OF THE POPE’S SUPREMACY. 


vote in them; he had the first vote, as 
the patriarch of Alexandria the second, 
of Antioch the third—but that order 
neither gave to him or them any advan- 
tage, as to decision; but common con- 
sent, or the suffrages of the majority, did 
prevail. He was conceived subject to 
the canons no less than other bishops. 
Councils did examine matters decreed 
by him, so as to follow or forsake them 
as they saw cause. The popes them- 
selves did profess great veneration and 
observance of conciliar decrees. Pope 
Leo I. did oppose a canon of the synod 
of Chalcedon (not pretending his supe- 
riority to councils, but the inviolability of 
the Nicene canons), but it, notwithstand- 
ing that opposition, did prevail. 

Even in the dregs of times, when the 
pope had clambered so high to the top 
of power, this question in great numer- 
ous synods of bishops was agitated, and 
positively decided against him, both in 
doctrine and practice." 

The synod of Basil affirmeth the mat- 
ter of these decrees to be a “ verity of 
the Christian faith, which whoever doth 
pertinaciously resist, is to be deemed a 
heretic.”’** Those Fathers say, that 
“none of the skilful did ever doubt of 
this truth, that the pope, in things belong- 
ing to faith, was subject to the judgment 
of the same general councils that the 
council has an authority immediately 
from Christ, which ihe pope is bound to 
obey.” ‘Those synods were confirmed 
by popes, without exception of those de- 
terminations. 

Great churches, most famous universi- 
ties, a mighty store of learned doctors 
of the Roman communion, have re- 
verenced those councils, and adhered to 
their doctine. Insomuch that the cardin- 
al of Lorrain did affirm him to be an 
heretic in France, who did hold the con- 
trary. 


* Veritas catholice fidei, cui pertinaciter re- 
pugnans est censendus hereticus.— Concil. Bas. 
sess. 33. 

+ Nec unquam aliquis peritorum dubitavit 
summum pontificem in his que fidem concer- 
nunt jadicio eorundem conciliorum universali- 
um esse subjectum.—Conc. Basil. Decret. p. 117. 
Concilium habet potestatem immediate a Chris- 
to, cui papa obedire tenetur ——. Conc. Bas. 
Sess. 38, p. 101. 

» Concil. Const. sess. iv. (p. 1003;) Cone. 
Bass. sess. 2, 33. 


277 


These things sufficiently demonstrate 
that the pope canont pretend to suprema- 
cy by universal tradition ; and if he can- 
not prove it by that, how can he prove 
it? Not surely by scripture, nor by 
decrees of ancient synods, nor by any 
clear and convincing reason. 

XV. The sovereign of the church is by 
all Christians to be acknowledged the 
chief person in the world, inferior and 
subject to none ; above all commands; 
the greatest emperor being his skeep and 
subject. 

He therefore now doth pretend to be 
above all princes.* Divers popes have 
affirmed this superiority. They are al- 
lowed, and most favoured by him, who 
teach this doctrine. In their Missal he 
is preferred above all kings, being pray- 
ed for before them. 

But in the primitive times this was not 
held; for St. Paul requires every soul 
to be subject to the higher powers.' Then 
the emperor was avowed the first per- 
son, next toGod: ‘To whom” (says 
Tertullian), ‘“‘they are second, after 
whom they are first, before all and above 
all gods. Why? &e. we worship 
the emperor asa man next to God, and 
less only than God.”+ And Optatus, 
‘Since there is none above the 
emperor but God who made him.’”,—— 
** While Donatus extolleth himself above 
the emperor, he raises himself as it were 
above humanity, and thinks himself to 
be God, and not man. For the king is 
the top and head of all things on earth.”’t 
Then even “ apostles, evangelists, pro- 
phets, all men whoever, were subject to 
the emperor.’ ‘The emperors did com- 
mand them, ‘‘even the blessed bishops 


* As in Israel, Saul was the head.—1 Sam. 
Bak: 


+ ——a quo sunt secundi, post quem primi 
ante omnes, et super omnes deos; quidni? 
cum super omnes homines, qui utique vivunt. 
—Tertul. Apol. cap. 30. Colimus imperatorem 
ut hominem a Deo secundum, et solo Deo mi- 
norem.— Tertul. ad Scap. cap. 2. 

¢ Cum super imperatorem non sit nisi so- 
lus Deus, qui fecit imperatorem.—Opt. 3; 
vide Ty. v.$ 14. Dum se Donatus super im- 
peratorem extollit, jam quasi hominum exces- 
serat modum, ut se ut Deum non hominem 


wstimaret.—Jd. ihid. Βασιλεὺς yap κορυφὴ καὶ 
κεφαλὴ τῶν ἐπί τῆς γῆς ἐστιν ἁπάντων.---ΟἾγγ5. 
᾿Ανδρ. β΄. Ρ. 403. 

' Rom. xiii. 1. 

) Chrys. in Rom. xiii. 1. 


278 A TREATISE OF THE POPE’S SUPREMACY. 


and patriarchs of old Rome, Constantino- 
ple, Alexandria, Theopolis, and Jeru- 
salem.”* Divers popes did avow them- 
selves subject to the emperor. 

XVI. The confirmation of magistrates, 
elected by others, is a branch of suprema- 
cy which the pope doth assume.* 

Baronius saith that this was the ancient 
custom ;' and that Pope Simplicius did 
confirm the election of Calendion, bish- 
op of Antioch. 

“ Meletius confirmed the most holy 
Gregory in the bishopric of Constantino- 
ple.”’7 

But the truth is, that anciently bishops 
being elected did only give an account of 
their choice unto all other bishops ; espe- 
cially to those of highest rank, desiring 
their approbation and friendship, for pre- 
servation of due communion, correspond- 
ence, and peace. So the synod of An- 
tioch gave account to the bishops of 
Rome and Alexandria, “and all their 
fellow ministers throughout the world,” 
&c. of the election of Domnus after 
Paulus Samosatenus. So the Fathers of 
Constantinople acquainted Pope Damasus 
and the western bishops with the constitu- 
tion of Nectarius, Flavianus, &c. 

This was not to request confirmation, 
as if the pope or other bishops could re- 
ject the election, if regular, but rather to 
assure whom they were to communicate 
with. ‘* We have” (say the Fathers of 
the syond against Paulus Samosatenus) 
“‘ signified this (our choosing of Domnus 
into Paulus’s room), that you may write 
to him, and receive letters of communion 
from him.”’||—And St. Cyprian, “ That 
you and our colleagues may know to 


* Jubemus igitur beatissimos episcopos et 
patriarchas, hoc est senioris Rome, et Constan- 
tinopoleos, et Alexandriz. et Theopoleos, et 
Hierosoly moram.—Justinian. Novel. cxxiii. cap. 
3; P. Greg. M. Ep. ii. 62, supra in pref. § iv. 
Tract. 5, § 14. 

+ ᾿Ἐδεδαίωσε τῷ θειοτάτῳ Γρηγορίῳ τὴν τῆς Κων- 
σταντινουπύλεως προεδρίαν. —Theod. ν. 8. 

t Kai τοῖς κατὰ τὴν “οἰκουμένην πᾶσι συλλειτουρ- 

ots Euseb. vil. 30. 

|| ᾿Εδηλώσαμέν re ὑμῖν ὅπως τούτῳ γράφητε, καὶ 
τὰ παρὰ τούτου κοινωνικὰ δέχησθε γράμματα 
Euseb. ibid. 

k Vide § 5, Dist. Ixili. cap. 4; P. Nic. I. 


Ep. 
Y ann. 482, 6 1. 


whom they may write, and from who 
they may receive letters.”* 

Thus the bishops of Rome themselves” 
did acquaint other bishops with their elee 
tion, their faith, &c." So did Cornelius; 
whom therefore St. Cyprian asserteth as — 
established by the consent and approba- 
tion of his colleagues: “ When the place 
of Peter and the sacerdotal chair was — 
void, which by God’s will being occupi- — 
ed, and with all our consents confirm- 
ed,”’+ &c.—“* and the testimony of our 
fellow bishops, the whole number οὗ 
which all over the world unanimously 
consented.”’¢ 

The emperor did confirm bishops, as 
we see by that notable passage in the 
synod of Chalcedon; where Bassianus, 
bishop of Ephesus, pleading for himself 
saith,—‘** Our most religious emperor 
knowing these things, presently ratified 
it, and by a memorial published it, con- 
firming the bishopric; afterwards he 
sent his rescript by Eustathius, the sil- 
entiary again confirming it.”’|| 

XVII. It is ἃ privilege of sovereigns 
to grant privileges, exemptions, dispensa- 
tions. 

This he claimeth ;" but against the 
laws of God and rights of bishops; 
against the decrees of synods—against 
the sense of good men in all times. 

XVII. It is a prerogative of sovereign 
power, to erect, translate spiritual presi- 
dences. 

Wherefore this the pope claimeth. 
Cum ex illo, &e.° 

But at first he had nothing to do there- 


* Ut scires tu, et college nostri quibus scri- 
bere, et literas mutuo a quibus vos accipere 
oporteret Cypr. Ep. 55. (ad Cornel.) 

+ Cum locus Petri, et gradus cathedre sa- 
cerdotalis vaearet, quo occupato de Dei volun- 
tate, atque omnium  nostrum consensione fir- 
mato ——. Cypr. Ep. 52. 

t et coepiscoporum testimonio, quorum 
numerus universus per totum mundum con- 
cordi unanimitate consensit.—Jbid. 

|| Τνοὺς δὲ ταῦτα ὃ εὐσεθδέστατος ἡμῶν βασιλεὺς, 
εὐθὺς τοῦτο αὐτὸ ἐδεδαίωσε, καὶ εὐθέως διὰ ὑπομνησ- 
τικοῦ ἐδήλωσεν ἐν φανερῷ, βεδαιῶν τὴν ἐπισκοπήν" 
μετὰ ταῦτα ἀπέστειλε σάκραν πάλιν διὰ Εἰὐσταθίου τοῦ 
Σιλεντιαρίου βεβαιοῦσαν τὴν ἐπισκοπήν. — Conc. 
Chale. Act. xi. (p. 404.) 

= Vide P. Greg. Tract. de Unit. Eccl. 

" Vide Bern. 

° P. Innoc. III. in Greg. Deer. lib. i. fit. 7. 
cap. 1,—&e. 


A TREATISE OF THE POPE’S SUPREMACY. 
. » 


in, except in hisown province or dio- 
cese. 

As Christianity did grow and enter 
into cities, so the neighbour bishops did 
ordain bishops there. 

Princes often, as they did endow, so 
they did erect episcopal sees, and did, as 
was suitable, change places. 

Pope Paschal II. doth by complaining 
attest to this, writing to the archbishop of 
Poland, ‘‘ What shall 1 say of the trans- 
lations of bishops, which among you are 
presumed to be made, not by apostolic 
authority, but the king’s command ?””* 

XIX. It is a great prerogative of sove- 
reignty to impose taxes on the clergy or 

le. 

Wherefore the pope doth assume this ; 
as for instance that decree of Pope Inno- 
cent IV. in the first synod of Lyons: 
* By the common consent of the council 
we ordain that all the clergy, as well 
those who are under the authority as the 
prelates, pay for three years a twentieth 
part of their ecclesiastical revenues to- 
wards the assistance of the Holy Land, 
into the hands of those who shall be 
thereto appointed by the prudence of the 
apostolic see.—And let all know, this 
they are bound faithfully to do under 
pain of excommunication.”’+ 

But antiquity knew no such imposi- 
tions: when the church, the clergy, the 
poor, were maintained and relieved by 
voluntary offerings, or obventions. 

Even the invidious splendour of the 
Roman bishop was supported by the “ ob- 
lations of matrons,” as Marcellinus ob- 
serveth.{ 


* Quid super episcoporum translationibus 
Joquar, que apud vos non auctoritate apostoli- 
ca, sed nutu regis presumuntur?—P Pasch. 
1. Ep. 6. Preter authoritatem nostram epis- 
coporum translationes prasumitis ——. Eadm. 
Ῥ. 115. 

+ Ceterum ex communi concilii approbati- 
one statuimus, ut omnes omnino clerici, tam 
Subditi quam prelati, vigesimam ecclesiarum 
proventuum usque ad trieunium conferant in 
Subsidium terre sancte, per manus eorum, qui 
ad hoc apostolica fuerint providentia ordinati. 
— sciantque se omnes ad hoc fideliter obser- 
vandum per excommunicationis sententiam ob- 
ligatos.— Lugdon. Concil. 1. (anno 1245.) 

$ Ur ditentur oblationibus matronaruam.— 
Marcel. 27 ; vide Const. Apost. ii. 25. Nam qui 
constituerunt vel fundarunt sanctissimas eccle- 
sias pro sua salute et communis reipublice, 


279 


This is an encroachment upon the right 
of princes, unto whom clergymen are 
subjects, and bound to render tribute to 
whom tribute belongeth.» 


SUPPOSITION VII. 


A farther grand assertion of the Roman party 
isthis, “ That the papal supremacy is inde- 
fectible and unalterable.” 


But good reasons may be assigned, 
why, even supposing that the pope had 
an universal sovereignty in virtue of his 
succession to St. Peter conferred on him, 
it is not assuredly consequent, that it 
must always, or doth now belong to him. 
For it might be settled on him, not abso- 
lutely, but upon conditions, the which 
failing, his authority may expire. It 
might be God’s will that it should only 
continue fora time. And there are di- 
vers ways whereby, according to com- 
mon rules of justice, he might be dis- 
seized thereof. 

1. If God had positively declared his 
will concerning this point, that sucha 
sovereignty was by him granted irrevoca- 
bly and immutably, so that in no case it 
might be removed or altered, then indeed 
it must be admitted for such ; but if no 
such declaration doth appear, then to as- 
sert it for such is to derogate from his 
power and providence, by exemption of 
this case from it. It is the ordinary 
course of providence so to confer power 
of any kind or nature on men, as to re- 
serve to himself the liberty of transfer- 
ring it, qualifying it, extending or con- 
tracting it, abolishing it, according to his 
pleasure, in due seasons and exigencies 
of things. Whence no human power 
can be supposed absolutely stable, or im- 
moveably fixed in one person or place. 

2. No powercan have a higher source, 
or firmer ground, than that of the civil 
government hath; for all such power 
is from heaven: and in relation to that it 
issaid, There is no power but from 
God ; the powers that are, are ordained 


reliquerunt illis substantias, ut per eas debeant 

sacre liturgie fieri, et ut illis a ministrantibus 

Ψ clericis Deus colatur.—Cod. Lid. i. tit, 3, 
42 


P Rom. xiii. 7. 


280 


by God :+ but yet such power is liable to 
various alterations, and is like the sea, 
having ebbs and flows, and ever chang- 
ing its bounds, either personal or local. 

Any temporal jurisdiction may be lost 
by those revolutions and vicissitudes of 
things, to which all human constitutions 
are subject; and which are ordered by 
the will and providence of the Most 
High, who ruleth in the kingdom of men, 
appointing over it whom he pleaseth ; 
putting down one, and setting up anoth- 
er.” 

Adam, by God’s appointment, was 
sovereign of the world; and his first- 
born successors derived the same power 
from him: yet in course of time that 
order hath been interrupted, and divers 
independent sovereignties do take place. 

Every prince hath his authority from 


God, or by virtue of divine ordination,, 


within his own territory; and according to 
God’s ordinance the lawful successor 
hath a right to the same authority ; yet 
by accidents such authority doth often 
fail totally, or in part, changing its ex- 
tent. 

Why then may notany spiritual power 
be liable to the same vicissitudes? Why 
may not a prelate be degraded as well as 
a prince? Why may not the pope, as 
well as the emperor, lose all, or part of 
his kingdom ? 

Why may not the successor of Peter, 
no less than the heir of Adam, suffer a 
defailure of jurisdiction ? 

That spiritual corporations, persons, 
and places, are subject to the same con- 
tingencies with others, as there is like 
reason to suppose, so there are examples 
to prove :—God removed his sanctuary 
from Shiloh; Go ye now unto my place, 
which was in Shiloh, where I set my name 
at first,» &c. He deserted Jerusalem. 
He removeth the candlesticks.t He 
placed Eli (of the family of Ithamar) in 
the high priesthood, and displaced his 
race from it; I said indeed (saith God) 
that thy house and the house of thy fa- 
ther, should walk before me forever: but 
now the Lord saith, Be it far from me," 
&e. 


John. xix. 11; Rom. xiii. 1—. 

Dan. v. 21; Psal. lxxv. 7. 

Jer. vii. 12, 14. * Rev. ii. 5. 
1 Sam. ii. 30; 1 Kings ii. 27. 


ae". 


A TREATISE OF THE POPE’S SUPREMACY. 
- 


3. The reason and exigency of things 


might be sufficient ground for altering an 


universal jurisdiction ; for when it should — 
prove very inconvenient or hurtful, God — 


might order such an alteration to happen, 
and men be obliged to allow it. 

As God first did institute one universal 
monarchy, but that form (upon the mul- 
tiplication of mankind, and _peopling of 
the earth) proving incommodious, Provi- 
dence gave way for its change, and the 
setting up of particular governments ; to 
which men are bound to submit: so God 
might institute a singular presidency of 
the church; but when the church grew 
vastly extended, so that sucha govern- 
ment would not conveniently serve the 
whole, he might order a division, in 
which we should acquiesce. 

4. It hath ever been deemed reasona- 
ble, and accordingly been practised, that 
the church, in its exterior form and po- 
litical administrations, should be suited to 
the state of the world, and constitution 
of worldly governments, that there might 
be no clashing or disturbance from each 
to other. 

Wherefore, seeing the world is now 
settled under so many civil sovereignties, 
itis expedient that ecclesiastical disci- 
pline should be 80 modelled, as to com- 
ply with each of them. 

And it is reasonable, that any pretence 
of jurisdiction should vail to the publie 
good of the church and the world. 

That it should be necessary for the 
church to retain the same form of policy, 
or measure of power affixed to persons 
or places, can nowise be demonstrated 
by sufficient proof, and it is not consist- 
ent with experience ; which sheweth the 
church to have subsisted with variations 
of that kind. 

There hath in all times been found 
much reason or necessity to make altera- 
tions, as well in the places and bounds of 
ecclesiastical jurisdiction, as of secular 
empire. 

Wherefore St. Peter’s monarchy, rea- 
son requiring, might be cantonized into 
divers spiritual supremacies ; and as other 
ecclesiastical jurisdiction have been chop- 
ped and changed, enlarged or diminish- 
ed, removed and extinguished, so might 
that of the Roman bishop. ‘The pope 
cannot retain power in any state against 
the will of the prince: he is not bound 


ee" 


A TREATISE OF THE POPE’S SUPREMACY. 281 


to suffer correspondence with foreigners, | 8. However or whencesover the pope 
especially such who apparently have had his authority, vet it may be forfeited 
interests contrary to his honour and the | by defects and defaults incurred by him. 
good of his people. | If the pope doth encroach on the rights 
5. Especially that might be done, if and liberties of others, usurping ἃ law- 
the continuance of such a jurisdiction less domination, beyond reason and 
should prove abominably corrupt, or in- | measure, they may in their own defence 
tolerably grievous to the church. be forced to reject him, and shake off his 
6. ‘Thai power is defectible, which ac- | yoke. 
cording to the nature and course of things, If he will not be content to govern 
doth sometime fail. otherwise than by infringing the sacred 
Bui the papal succession hath often | laws, and trampling down the inviolable 
been interrupted by contingencies (of | privileges of the churches, either granted 
sedition, schism, intrusion, simoniacal | by Christ, or established by the sanctions 
election, deposition, &c., as before | of general synods; he thereby depriveth 
shewed), and is often interrupted by va- | himself of all authority ; because it can- 
cancies from the death of the incum- not be admitted upon tolerable terms, 
bents. |without greater wrong of many others 
7. If, leaving their dubious and false | (whose right outweigheth his), and with- 
suppositions (concerning divine institu- | out great mischief to the church, the 


tion, succession to St. Peter, &c.), we 
consider the iruth of the case, and in- 
deed ihe more grounded plea of the 
pope, that papal pre-eminence was ob- 
tained by the wealth and dignity of the | 
Roman city, and by the collation or | 
countenance of the imperial authority ; 
then by the defect of such advantages it 
may cease or be taken away ; for when 


good of which is to be preferred before 
his private advantage. 

This was the maxim of a great pope, a 
great stickler for his own dignity ; for 
when the bishop of Constantinople was 
advanced by a general synod above his 
ancient pitch of dignity, that pope oppos- 
ing him did say, that ‘* whoever doth. af- 
fect more than his due, doth lose that 


Rome hath ceased to be ihe capital city, ; which properly belongeth to him ;”* 
the pope may cease to be head of the | the which rule, if true in regard to anoth- 
church. When the civil powers, which |er’s case, may be applied to the pope; 
have succeeded the imperial, each in its | For with what judgment ye judge, ye shall 
respective territory, are no less absolute | be judged ; and with what measure ye 
than it, they may take it away, if they | mele, it shall be measured to you again.* 
judge it fit; for whatever power@Was| On such a supposition of the papal en- 
granted by human authority, by the same croachment, we may return his words 
may be revoked ; and what the emperor | upon him: “Ii is too proud and immod- 
could have done, each sovereign power erate a thing to stretch beyond one’s 
now may do for itself. bounds, and, in contempt of antiquity, to 
An indefectible power cannot be set- | be willing to invade other men’s right, 
tled by man; because there is no power |and to oppose the primacies of so many 
ever extant at one time greater than | metropolitans, on purpose to advance the 
there is ai another; so that whatever | dignity of one.’’t 
power one may raise, the other may de-| “ For the privileges of churches, being 
molish ; their being no bounds whereby brarersio by the canons of the holy Fa- 
the present time may bind all posterity. | thers, and fixed by the decrees of the ven- 
However, no human law can exempt ‘erable synod of Nice, cannot be plucked 
any constitution from the providence of | 
God; which at pleasure can dissolve | 
whatever man hath framed. And if the | 


ghee divested of all adventitious | + Superbum uimis est et immoderatum ul- 


i ’ Ι . κ Α " 
power, obtained by human means, he | tra lines proprios tendere, et anuquitate calea- 
would be lefi very bare; and hardly | ta alicnum jus velle preripere; utque unius 
would take it worth his while to contend | crescat dignitas, toi metropolitanoruim impug- 
for jurisdiction. aare primatus . PB. Leo 1. Bp. 55. 


Vou. Ill. ¥ Matt. vii. 2. 


* Vropria perdit, qui indebita concupiscit,— 
P. Leo I. Ep. 54. 


36 


282 


up by any wicked attempt, nor altered by 
any innovation.”* 

“ Far be it from me, that I should in 
any church infringe the decrees of our 
ancestors made in favour of my fellow 
priests ; for! do myself injury, if I dis- 
turb the rights of my brethren.” 

The pope surely (according to any 
ground of scripture, or tradition, or an- 
cient law) hath no title to greater prin- 
cipality in the church, than the duke of 
Venice hath in that state: now if the 
duke of Venice, in prejudice to the pub- 
lic right and liberty, should attempt to 
stretch his power to an absoluteness of 
command, or much beyond the bounds 
allowed him by the constitution of that 
commonwealth, he would thereby surely 
forfeit his supremacy (such as it is), and 
afford cause to the state of rejecting him ; 
the like occasion would the pope give to 
the church by the like demeanour. 

9. The pope, by departing from the 
doctrine and practice of St. Peter, would 
forfeit his title of successor to him; for 
in such a case no succession in place or 
in name could preserve it; ‘* The popes 
themselves had swerved and degener- 
ated from the example of Peter.”’t 

‘** They are not the sons of the saints, 
who hold the places of the saints, but 
they that do their works.”|| Which 
place is rased out of St. Jerome.) 

‘They have not the inheritance of 
Peter, who have not the faith of Peter, 
which they tear asunder by ungodly di- 
vision.”’§ 

So Gregory Nazianzen saith of Atha- 
nasius, that ““ he was successor of Mark 
no less in piety than presidency: the 
which we must suppose to be properly 
succession ὉΠ otherwise the mufti of 


* Privilegia enim ecclesiarum, sanctorum 
patrum canonibus instituta, et venerabilis Ni- 
cence synodi fixa decretis, nulla possunt impro- 
bitate convelli, nulla novitate mutari.—Jbid. 

+ Absit hoc a me, ut statuta majorum con- 
sacerdotibus meis in qualibet ecclesia infrin- 
gam, quia mihi injuriam facio, si fratrum me- 
orum jura perturbo.—Greg. I. Epist. ii. 37. 

¢ Pontifices ipsi a Petri vestigiis discesse- 
rant.—Plat. in Joh. x. (p. 275.) 

|| Non sanctorum filii sunt, qui tenent loca 
sanctorum, sed qui exercent opera eorum 
Hieron. ad Heliod. apud Grat. Dist. x\. cap. 2. 

§ Non habent Petri hereditatem qui Petri 
fidem non habent, quam impia divisione dis- 
cerpunt.—Ambr. de Pen. i. 6. 

¢ Ody’ ἧττον τῆς εὐσεδεὶας, ἢ τῆς προεδρίας διά- 


A TREATISE OF THE POPE’S SUPREMACY. 


Constantinople is successor to St. An — 
drew, of St. Chrysostom, &c.; the mufti 
of Jerusalem to St. James. 
If then the bishop of Rome, instead of 
teaching Christian doctrine, doth propa- 
gate errors contrary to it; if, instead of 
guiding into truth and godliness, he se- 
duceth into falsehood and impiety ; if, 
instead of declaring and pressing the laws 
of God, he delivereth and imposeth pre- 
cepts opposite, prejudicial, destructive of 
God’s laws; if, instead of promoting © 
genuine piety, he doth (in some instances) 
violently oppose it; if, instead of main- 
taining true religion, he doth pervert and 
corrupt it by bold defaleations, by super- 
stitious additions, by foul mixtures and 
alloys ; if hecoinethnew creeds, articles 
of faith, new scriptures, new sacraments, 
new rules of life, obtruding them on the 
consciences of Christians; if he conform- 
eth the doctrines of Christianity to the 
interests of his pomp and profit, making 
gain godliness; if he prescribe vain, 
profane, superstitious ways of worship, 
turning devotion into foppery and pa- 
geantry ; if, instead of preserving order 
and peace, he fomenteth discords and 
factions in the church, being a make- 
bait and incendiary among Christians; 
if he claimeth exorbitant power, and 
exerciseth oppression and _ tyrannical 
domination over his brethren, cursing and 
damning all that will not submit to his 
dictates and commands; if, instead of 
nae a shepherd, he is a wolf, worrying. 
and tearing the flock by cruel persecu- 
tion: he, by such behaviour, zpso facto 
depriveth himself of authority and office ; 
he becometh thence no guide or pastor 
to any Christian; there doth in such 
case rest no obligation to hear or obey 
him ; but rather to decline him, to discost 
from him, to reject and disclaim him.* 
This is the reason of the case ; this 
the holy scripture doth prescribe ; this is 
according to the primitive doctrine, tra- 
dition, and practice of the church. For, 


δοχος ἣν δὴ καὶ κυρίως ὑποληππέον διαδοχήν" 
τὸ μὲν γὰρ ὁμόγνωμον καὶ budOpovoy τὸ δὲ ἀντιδοξον 
καὶ ἀντίθρονον Greg. Naz. Or. 91. 

* Non facit ecclesiastica dignitas Christia- 
num.—Hier. Ecclesiastical dignity makes not 
a Christian. Non omnes episcopi episcopi 
sunt.—Jd. All_bishops are}not bishops. 
rap’ αὐτοῖς κατάσκοποι, οὐ yap éxloxono..—Athan. 
Const. Ap. viii. 2. They with them are scouts 
or spies, not overseers or bishops. 


A TREATISE OF THE POPE’S SUPREMACY. 


10. In reason, the nature of any spirit- 
ual office consisting in instruction in 
truth and guidance in virtue toward at- 
tainment of salvation; if any man doth 
lead into pernicious error or impiety, he 
thereby ceaseth to be capable of such 
office : as a blind man, by being so, doth 
cease to be aguide; and much more he 
that declareth a will to seduce; for, 
Who so blind as he that wiil not see 2* 

No mancan be bound to follow any 
one into the ditch ;* or to obey any one 
in prejudice to his own salvation ; to die 
in his imiquity. Seeing God saith in 
such a case, μάτην σέθονταί ue, In vain 
do they worship me, teaching for doctrines 
the precepts of men.* 

They themselves do acknowledge, that 
heretics. cease to be bishops; and so to 
be popes. Indeed they cease to be Chris- 
tians; for, ἐξέστραπται 6 τοιοῦτος, * such 
a one is subverted.” 

11. According to their principles, the 
__ pope hath the same relation to other bish- 

ops and pastors of the church, which 
they have to their people; he being pas- 
tor of pastors: but if any pastor should 
teach bad doctrine, or prescribe bad 
practice, his people may reject and diso- 
-bey him; therefore, in proportion, the 
pastors may desert the pope misguiding 
or misgoverning them. In such cases 
any inferior is exempted from obligation 
. te comply with his superior, either truly 
or pretendedly such. 

12. The case may be, that we may 
not hold communion with the pope, but 
may be obliged to shun him; in which 
case his authority doth fail,and no man 
‘is subject to him. 

13. This is the doctrine of the scrip- 
ture. The high priest and his fellows, un- 
der the Jewish economy, had no less au- 
thority than any pope can now pretend un- 
to; they did sit in the chair of Moses," 
and therefore all their true doctrines 
and lawful diréctions the people were 
obliged to learn and observe ; but their 
false doctrines and impious precepts they 
were bound to shun ;+ and consequently 


* Luke vi, 39.—Mifrt δύναται τυφλὸς τυφλὸν 
δῥηγεῖμ : 

t Matt. xvi. 6.—Opare καὶ προσέχετε ἀπὸ τῆς 

ν Matt. xv. 14. 

* Ezek. iii. 18 ; Matt. xv. 9. 

7 Bell. de P. R. 2, 30. (p. 1083.) 

* Matt. xxii 2; xv. 6. 


283 


to disclaim their anthority, so far as em- 
ployed in urging such doctrines and pre- 
cepts: "Agete αὐτοὺς, Let them alone, 
saith our Saviour, they are blind leaders 
of the blind.* Under the Christian dis- 
pensation the matter is no less clear: our 
Lord commandeth us to beware of false 
prophets ; and to see that no man deceive 
us ;> although he wear the clothing of a 
sheep, or come under the name of a 
shepherd (coming in his mane.‘) St. 
Paul informeth us, that if an apostle, if 
an angel from heaven, doth preach be- 
side the old apostolical docrine (introduc- 
ing any new gospel, or a divinity devised 
by himself), he is to be held accursed by 
us.’ He affirmeth, that even the apostles 
themselves were not lords of our faith,nor 
might challenge any power inconsistent 
with the maintenance of Christian truth 
and piety: We (saith he) can do nothing 
against the truth, bui for the truth:* the 
which an ancient writer doth well apply 
to the pope, saying, that he * could do 
nothing against the truth more than any 
of his fellow priests could do ;”* which 
St. Paul did in practice shew, when he 
resisted St. Peter, declining from the 
truth of the gospel. He chargeth, that 
if any one doth ἑτεροδιδασκαλεῖν, leach 
heterodoxies, we should stand off from 
him ;+ that if any brother walketh dis- 
orderly, and not according to apostolical 
tradition, we should withdraw from him ;t 
that if any one doth raise divisions and 
scandals beside the doctrines received from 
the apostles, we should decline from him ;}} 
that we are to refuse any heretical per- 
son.‘ He telleth us, that grievous wolves 
should come into the church, not’ sparing 
the flock ;§ that from among Christians 
there should arise men speaking perverse 
things, to draw disciples afler them :* 


Vers. |2. Beware 
of the doc- 


ζύμης ἀπὸ τῆς διδαχῆς. 
and take heed of the leaven 
trine. 

* Nec aliquid contra veritatem, sed pro veri- 
tate, plus suis consacerdotibus potest.— Fac. 
Hermian, ii. 6, Gal. ii. 11, 14, “Ὅτι οὐκ ὀρθοπο- 
δοῦσι πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου. 

11 Tim. vi. 8, ὅ..---Ε τις ἑτεροδιδασκαλεῖ 
ἀφίστασο ἀπὸ τῶν τοιούτων. 

1 2 Thess. iil. θ0..--τ-οοστέλλεσθαι ἀπὸ παντὸς dded- 
pot ——. 

! Rom. xvi. 17.—'Exedivew ἀπὸ αὐτῶν. 


§ Acts xx. 29.-- εἰσελεύσονται εἰς ὑμᾶς. 

« Matt. xv. 14. » Matt. vii. 15. 
* Matt.xxiv.4. | 4 Gal. i. 8, 9. 
* 2 Cor. i. 24; xiii. 7, 8. f Tit. iii, 10. 


© Acts xx. 30. 


(284 


but no man surely ought to follow, but to 
shun them. 

These precepts and admonitions are 
general, without any respect or excep- 
tion of persons great or small, pastor or 
layman: nay, they may in some respect 
more concern bishops than others ; for 
that they declining from truth, are more 
dangerous and contagious. 

14. The Fathers (in reference to this 


case) do clearly accord, both in their | 


doctrine and practice. St. Cyprian tell-. 
eth us, that “a people obedient to the | 
Lord’s commandments, and fearing God, 
ought to separate itself from ἃ sinful 
bishop ;°* that is, from one guilty of 
such sins which unqualify him for Chris- 
tian communion, or pastoral charge ; 
and, “ Let not” (addeth he) ‘* the com- 
mon people flatter itself, as if it could 
be free from the contagion of guilt, if 
it communicate with ἃ sinful bishop ;”+ 
whose irreligious doctrine or practice 
doth render him uncapable of commun- | 
ion; for, ‘* How” (saith he otherwhere) | 


“can they preside over integrity and 


continence, if corruptions and the teach- | 
ing of vices do begin to proceed from 
them ?” 

“They who reject the commandment 
of God, and labour to establish their own 
tradition, let them be strongly and stout- 
ly refused anid rejected by you.”’|| 

St. Chrysostom, commenting on St. 
Paul’s words, Jf I, or an angel saith, 
thai St. Paul * meaneth to shew, that dig- 
nity of persons is not to be regarded | 


A TREATISE OF THE POPE’S SUPREMACY. 


shall speak things contrary, or over 
all, but if they preach any small m 
beside the apostolical doctrine, alt 
the least point whatever, they are lable — 
to an anathema.’”* WOR 
| And otherwhere, very earnestly pers 
‘suading his audience to render due re- 
spect and obedience to their bishop, he — 
1% 


— ν- 


vet interposeth this exception: “ If he 
hath a perverse opinion, although he be 
an angel, do not obey him: but if be 
teachcth right things, regard not his life, 
but his words.”7 a | 

“ς Ecclesiastical judges, as men, are for 
the most part deceived.”¢ 

“For neither are catholic bishops to _ 
be assented to, if peradventure in any 
case they are mistaken, so as to hold 
anything contrary to the canonical serip- 
tures of God.”’|| 

“Tf there be any church which re- 
jects the faith, and does not hold the 
fundamentals of the apostolieal doctrine, 
‘it ought to be forsaken, lest it infeet 
others with its heterodoxy.’”’9 

If in such a case we must desert any 
church, then the Roman ; if any chureh, 
‘then much more any bishop, particular. 
ily him of Rome. 
: This hath been the doctrine of divers 
popes. 

“Which not only the apostolical pre- 
late, but any other bishop may do, viz. 
discriminate and sever any men, and any 
place, from the catholic communion, ae- 
cording to the rule of that fore-condemm 
ed heresy.’’¢] 


where truth is concerned : ὃ that “if. 


one of the chief angels from heaven 
should corrupt the gospel, he were to be 
accursed : 4 that “not only, if they 


* Plebs obsequens preceptis Dominicis et 
Deum metuens a peccaiore preposito separare 
se debet.—Cypr. Ep. 68. 

+ Nec sibi plebs blandiatnr, quasi immunis 
esse a contagio delicti possit cum sacerdote 
peccatore communicins.—Cypr. ep. 68. 

+ Quomodo enim possunt integritati et con- 
tinentia praesse, si ex ipsis incipiant corrupte- 
le οἱ vilioram magisteria procedere?—Cypr. 
Ep. 62. 

! Qui mandatuiwn Dei rejiciunt, et traditio- 
nem suam statuere conantur, iortiter a vobis 
et firmiter respuantur.—Cypr. Ep. 40. (p. 73.) 

§ ᾿Αλλὰ δεῖξαι βουλόμενυς, drt ἀξίωμα προσώπων 
οὐ = tegen ὅταν περὶ ἁληδείας ὃ λόγος j.—Chirys. 
in Gal. 

4 Kav ὧν τῶν πρώτων ἀγγέλων ἦ τις τῶν ἐξ οὐ- 
pavod, διαφθείρων τὸ κῆρυγμα, ἀνάθεμα Lorw.—)bid. 
1.8 


* [fai οὐκ εἶπεν, ἐὰν ἐναντία καταγγέλωσιν, ἢ 

ἀνατρέ: moot τὸ πᾶν, ἀλλὰ κἂν Μικρόν τι εὐαγγελίζων- 
| ται παρ᾽ ὃ εὐαγγελισάμεθα; κἀν τὸ τυχὸν παρακινή- 
' σωσι, ἀνάθεμα é Zerwoav.—Ihid. 
| 6 Bi μὲν) γὰρ δόγμα ἔχει διεστραμμένον, Kav ἄγγε- 

Nos ἥ, μὴ or εἰ δὲ ὀρθὰ διδάσκει, ph τῷ βίῳ προ- 
] σεχο ἀλλὰ τοῖς ῥήμασι. —Chrys. in 2 Tim. Orat. 2. 
feclesiastic) judiecs ut homines plerunque 
! ΠΥ. ee Aug. Contr Crese. il. 21. 

|| Quio nee eatholicis episcopis consentien= 
dum est, sicubi forie flluntur, ul contra ¢a- 
nonicas Dei seripturas aliquid sentiant.—Aug. 
de Unit. Ecel, cap. 10. 

§ Si quo est ecelesia, que fide respuat, 
nec apostolice praedicationis fundamenta pos- 
sideat, ne quam Jahbem pertidiz possil aspergere 
deserenda est.—Ambr. in Luc. ix. (p. 85.) 

J Quod non soluin preesuli apostolico facere 
licet, sed cuicunque, pontifiei, ut quoslibet et 
quemlibet locum, secundum regulam heereseos 
ipsius ante damnata, ae: wholica communone 
discernant.—P. Gelas. 1. Ep. 4. 


SE . 


_— 


A TREATISE OF THE POPE’S SUPREMACY. 


“Faith is universal, common to all, 
and belongs, not only to clergymen, but 
also to laics, and even to ali Christians.”* 

* Therefore the sheep which are com- 
mitted to the cure of their pastor ought 
not to reprehend him, unless he swerve 
and go astray from the right faith.”+ 

15. That this was the current opinion, 
common practice doth shew, there being 
so many instances of those who rejected 
their superiors, and withdrew from their 
communion, in case of their maintaining 
errors, or of their disorderly behaviour ; 
such practice having been approved, by 
general and great synods, as also by di- 
vers popes. 

When Nestorius, bishop of Constanti- 

nople, did introduce new and strange 
doctrine,i “ divers of his presbyters did 
rebuke him, and withdraw communion 
from him ;” which proceeding is approv- 
ed in. the Ephesine synod. 

Particularly Charisius did assert this 
proceeding in those remarkable words 
presented to that same synod: “It is the 
wish and desire of all well-affected per- 


sons, to give always all due honour and 


‘reverence especially to their spiritual 
fathers and teachers: but if it should so 


oo ae tO? 


185 


said he, ** to whom the Lord did afford to 
judge about its own pasture.”* 

St. Jerome did presume to write very 
briskly and smartly in reproof of John, 
bishop of Jerusalem, in whose province 
he a simple presbyter did reside. 

** Who makes a schism in the church ὃ 
we whose whole house in Bethlehem 
communicate wiih the church, or thou, 
who either believest aright, and proudly 
concealest the truth, or art of a wrong 
belief, and really makest a breach in the 
church? Art thou only the church? 
and is he who offendeth thee excluded 
from Christ ?”’+ 

Malchion, presbyter of Antioch, dis- 
puted against Paulus Samosatenus, his 
bishop. 

Beatus, presbyter, confuted his bishop 
Elipandus of Toledo. 

“But if the rector swerve from the 
faith, he is to be reproved by those who 
are under hirm.”’|| 

16. The case is the same of the pope ; 
for if other bishops, who are reckoned 
successors of the aposiles, and vicars of 
Christ within their precinct; if other 
patriarchs, who sit in apostolical sees, 
and partake of a like extensive jurisdie- 


happen, that they, who oughi to teach,| tion, by incurring heresy or schism, or 
shou!d instil unto those who are sei under | committing notorious disorder and \njus- 
them such things concerning the faith, as | tice, may be deprived of their authority, 


are offensive to the ears and hearts of all 
‘men, then of necessity the order must be 
inverted, and they. who teach wrong doc- 
trine must be rebuked of those who are 
their inferiors.”’|| 

Pope Celestine I. in that case did com- 
‘mend the people of Constantinople de- 
‘serting their pastor: “ Happy flock,” 


* Pides universalis est, omnium communis 
est, non solum ad clericos, verum etiam ad ja- 
icos. et ad omnes omnino pertinet Christianos. 
P. Nich. 1. Ep. viii. p. 506. 

7 Oves ergo qu pastori svo coimmisse fne- 
rint, eum nee reprehendere, nisi 2 recta fide 
exorbitaverit, debent ——-. WP. Joh. J. Ep. 1. 
(apud Bin. tom. iii. p. 812.) 

t Ev τῷ συνεδρίῳ πολλάκις τινὲς τῶν εὐλαδεστά- 
τῶν πρεσδυτέρων ἤλεγξωαν αὐτὸν, καὶ διὰ τὴν ἀπείθειαν 
αὐτοῦ τῆς αὐτοῦ κοινωνίας αὑτοὺς ἐξέβαλον 
Conc. Epi. part. i. p. 220. 


|| Εὐχὴ μὲν ἅπασι τοῖς εὖ φρονοῦσι, τιμὴν ἀεὶ Kat | 


πρέπουσαν αἰδῶ πνευματικοῖς μάμιστα πατράσι καὶ 


διδασκάλοις ἀπονέμειν" εἰ δέ που συμβῆ τοὺς διδάσκειν. 
ὀφείλοντας τοιαῦτα τοῖς ὑπηκόοις ἐνηχεῖν περὶ τῆς mie 


στεως, οἷα τὰς ἁπάντων ἀκοὰς καὶ καρδίας καταῆλάπ- 
ret, ἀνάγκη τὴν τάξιν ἀνταλλάττεσθαι, καὶ τοὺς κακῶς 
διδάσκειν ἑλομένους ὑρὸ τῶν ἡσσόνων διελέγχεςθαι.-τε: 


Charis. in Cone. Eph. Act. vi. p. 358. 


so thai their subjects may be obliged to 
forsake them, then may the pope lose 
his: fortruth and piety are not affixed to 
the chair of Rome more than to any 


other; there is no ground of asserting 


any such privilege, either in holy scrip- 
‘ture or in old tradition; there can no 
| promise be alleged for ii, having any pro- 
bable show (ibat of Oravi pro te being a 


Ἔ Μακάριος δὲ ὅμως ἡ ἀγέλη ἦ παρέσχεν ὑ ἱζύριος 
| κρίνειν περὶ τῆς ἰδίας vopis.—Celesi. 1. i Cone. 
| ph. p. 190. 

+ Quis κοί παῖς ceclesiam ? nos quorum om- 
| ais domus in Bethlehem in ecclesia communi- 
eal; an tv qui aut bene credis, ei superbe de 
fide taces, out male ct vere scindis ecclesiam? 
— An tusolus ecclesia es: 61 ani te offen- 
derit a Christo excluditur ?—-Hier. Ey. xt. cap. 
16, Ep. Ixii. 

ὁ Malchion disertissimus Aniiochens eccle- 
sie presbyter, adversus Paulum Samosatenum, 
, qui Antiochene ecclesim episcopus dogma Ar- 
iemonias instaurarat, disputavit.—Hieron. in 
Catal. 

|| Quod sia fide exorbitaverit rector, tune 
arguendus erit 9 subditis.—J/sid. Hisp. de Offic. 
iii. 39; vide Thomam. Aq. in 4, Dist. xix. 
Art. 2 


~~. 


286 


ridiculous pretence), it cannot stand with- 
out a perpetual miracle ; there is in fact 
no appearance of any such miracle; 
from the ordinary causes of great error 
and impiety (that is, ambition, avarice, 
sloth, luxury) the papal state is not ex- 
empt; yea, apparently, it is more sub- 
ject to them than any other; all ages have 
testified and complained thereof. 

17. Most eminent persons have in 
such cases withdrawn communion from 
the popes; as otherwhere we have 
shewed by divers instances. 

18. The canon law itself doth admit 
the pope may be judged if he be a here- 
tic :—‘‘ Because he that is to judge all 
persons is to be judged of none, except 
he be found to be gone astray from the 
faith.”* 

The supposition doth imply the possi- 
bility ; and therefore the case may be 
put that he is such, and then he doth (ac- 
cording to the more current doctrine an- 
cient and modern) cease to be ἃ bishop, 
yea a Christian; hence no obedience is 
due to him; yea no communion is to be 
held with him. 

19. This in fact was acknowledged by 
a great pope, allowing the condemna- 
tion of Pope Honorius for good, because 
he was erroneous in point of faith: 
* For” (saith he, in that which is called 
ihe eighths ynod) ‘although Honorius 
was anathematized after his death by the 
oriental bishops, it is yet well known 
that he was accused for heresy; for 
which alone it is lawful for inferiors to 
rise up against superiors.”*+ 

Now that the pope (or papal succes- 
sion) doth pervert the truth of Christian 


A TREATISE OF THE POPE’S SUPREMACY. 


those extravagant doctrines and practi 
ces which the highflying doctors 
teach, and which the fierce zealots upo 
occasion do act; for the whole succes. 
sion of popes of a long time hath most 
cherished and encouraged such folks, 
looking squintly on others, as not well 
affected to them ; but we shall only toue 
those new and noxious or dangerous po- — 
sitions, which great synods, managed and 
confirmed by their authority, have defin- 
ed, or which they themselves have mag- — 
isterially decreed ; or which are gene- 
rally practised by their influence or 
countenance. . | 

It is manifest, that the pope doth sup- 
port and cherish as his special favourites, 
the ventors of wicked errors; such as 
those who teach the pope’s infallidility, 
his power over temporal princes, to 
cashier and depose them, to absolve sub- 
jects from their allegiance—the doctrine 
of equivocation, breach of faith, with 
heretics, &c.; the which doctrines are 
heretical, as inducing pernicious practice; 
whence whoever doth so much as com-— 
municate with the maintainers of them, 
according to the principles of ancient 
Christianity, are guilty of the same 
crimes. = 

The holy scripture and catholic an- 
| tiquity do teach and enjoin us to worship 
and serve God alone, our Creator; for- 
bidding us to worship any creature, oF 
fellow-servant ;» even not angels: “ For 
I who am a creature will not endure to 
worship one like to me.”* 

But the pope and his clients do teach 
‘and charge us to worship angels and 
dead men; yea even to venerate “ the 


doctrine, in contradiction to the holy | relics and dead bodies of the saints.” 


scripture, and primitive tradition; that 
he doth subvert the practice of christian 


mands; that he teacheth falsehoods, and 
maintaineth impieties, is notorious in 
many particulars, some whereof we 
shall touch. 

We justly might charge him with all 


nothing (about the present or future state 
piety, in opposition to the divine com- | of men, absoluteiy) before the time, 
til the Lord come, who will bring to light 
the hidden things of darkness, and will 
make manifest the counsels of hearts, and 


| 


The holy scripture teacheth us to judge 


* Κτίσμα γὰρ ὧν οὐκ ἀνέξομαι τὸν ὅμοιον προσκὺυ- 


* Quia cunctes ipse judicaturus ἃ nemine | vety.—Bas. apud Sozom. vi. 16. 


est judicandus, nisi deprehendatur a fide devi- | 


us.—Grat. Dist. xl.cap. 6; vide P. Innoc. III. 
apud Laun. contra Baron 

T Kai γὰρ εἰ καὶ τῷ ‘Ovopio ὑπὸ τῶν ἀνατολικῶν 
μετὰ θάνατον ἀνάθεμα ἐῤῥέθη, ὅμως γνωστόν ἐστιν, ὅτι 
ἐπὶ αἱρέσει κατηγορήθη. δι' ἣν καὶ μόνον ἔξεστι τοὺς 
ὑποδεεστέρους τῶν μειζόνων κατεξανίστασθαι.---ϑγῃ. 


VILL. Act. vii. p. 963. 


+ Similiter et sanctos una cum Christo reg=- 


/nantes venerandos atque invocandos esse :— 


! 


atque horum reliquias esse venerandas.—Pi 
IV. Profess. Fid. Bonum atque utile esse 605. 
invocare sanctorum quoque corpora ——— @ 
fidelibus veneranda esse. Conc. Trid. 

xxii. 9; Col. 


» Matt. iv. 10; Rev. xix. 10; 


ii. 18; Rom. i. 25. 


A TREATISE OF THE POPE’S SUPREMACY. 
then each man shall have praise of 


God.” 

But the pope notoriously (in repug- 
mance to those precepts, anticipating 
God’s judgment, and arrogating to him- 
self a knowledge requisite thereto) doth 
presume to determine the state of men, 
canonizing them, declaring them to be 
saints, and proposing them to be wor- 
shipped ; and on the other side, he dam- 
neth, curseth, and censureih his fellow- 


—— «ν. 


287 


Setrete.: them ;”* so that if the an- 
cient Fathers should live now, they would 
live under this curse. 

The holy scripture, under condition 
of repentance and amendment of life, 
upon recourse to God and trust in his 
mercy, through Jesus Christ our Saviour, 
doth offer and promise remission of sins, 
‘acceptance with- God, justification and 
‘salvation ;* this is the tenor of the 


evangelical covenant; nor did the primi- 


servants. : ; tive church know other terms. 

God in his law doth command us not| But the pope doth preach another doc- 
to bow down ourselves unto any image, trine, and requireth other terms, as ne- 
or worship the likeness of any thing in cessary for remission of sins and salva- 
heaven, or earth, or under thg earth;* | tion; for he hath decreed the confession 
the which law (whether moral or posi- of all and each mortal sin, which a man 
tive) the gospel doth ratify and confirm, | of recollection can remember, to a priest, 
charging us to keep ourselves from idols, to be necessary thereto; anathematizing 
and to fly worshipping of idols,) that is, all who shall say the contrary; although 
to observe the Second Commandment; | the Fathers (particularly St. Chrysostom 
the validity whereof the Fathers most | frequently) have affirmed the contrary. 
expressly assert; and divers of them) The which is plainly preaching another 
were so strict in their opinion about it, gospel (forged by himself and his abet- 
that they deemed it unlawful so much as tors), as offering remission upon other 
to make any image. __ _ |terms than God hath prescribed; and 

ed ys τὰς ome faa denying ty upon those which Christianity 
point blank opposition to divine law and | proposeth. 
primitive doctrine) require us to fal’, He teacheth that no sin is pardoned 
down before and to worship images. without absolution of a priest. 

** Moreover we decree, that the images | He requireth satisfaction imposed by a 
of saints be especially had and retained priest, besides repentance and new obe- 
π᾿" that nee etd and frown as wagsch Which is also 
veneration imparted to them so | another gospel. 
that by those images which we kiss, and| He dispenseth pardon of sin upon 
before which we uncover the head and ‘condition of performances unnecessary 
fall down, we adore Christ, and venerate land insufficient; such as undertaking 
the saints whose likeness they bear.”+ ἐς pilgrimages to the shrines of saints, 
yea om satisfied to ΠΣ visiting churches,” making ‘“‘ war upon 
ecree these unwarrantabie venera- 

tions, but (with a horrible strange kind | * Siquis autem his decretis contraria docue- 
of uncharitableness and ferity) doth he | Mt, aut senserit, anathema sit.—ZJdid. 

: Si quis dixerit in sacramento peenitentie 
“anathematize those who teach” οὐ απο 


πω ὦ » . . ad remissionem peccatorum necessarium non 
think “ any thing opposite to his decrees | esse jure divino confiteri omnia et singula pec- 


cata mortalia, quorum memoria cum debita et 
| diligenti premeditatione habeatur —— anath- 

}ema sit.— Sess. xiv. de Pan. Can. 7. If any 

* Exod. xx. 4.—O8 ποιήσεις σεαυτῷ εἴδωλον, | one shall say, that in the sacrament of penance 
οὐδὲ παντὸς ὁμοίωμα ς it is not necessary by divine right to confess 


+ Imagines porro —— sanctorum in tem- 
plis presertim habendas, et retinendas; eisque 
debitum honorem et venerationem impertien- 

—— ifa ut per imagines, quas osculamur, 
et coram quibus caput aperimus, et procumbi- 
mus, Christum adoremus, et sanctos quorum 
ille similitudinem gerunt, veneremur.—Conce. 
Trid, sess. 25. 

_* 1 Cor. iv. 5; Rom. xiv. 4. 
41 John v. 21; 1 Cor. x. 14, 7; Clem. Alex. 
Tertul. 


all and singular mortal sins, the remembrance 
whereof may be had by due and diligent pre- 
| meditation, let him be anathema. 

t Si quis negoverit ad integram et perfectam 
peccatorum remissionem requiri—coninuonem, 
confessionem, et satisfactionem — Sess. Xiv. 
Can. 4. If any shall deny that contrition, 
confession, and satisfaction, is required, to the 
entire and perfect remission of sin. 

* Ezek. xviii.; Luke xv.; Rom. x. 9; 
Mark i. 15. 


288 


infidels or heretics, contributing money, | 
repeating prayers,” undergoing “ corpo- | 
ral penances,” &c.* which is likewise | 
to frame and publish another gospel. 

These doctrines are highly presumptu- 
ous and well may be reputed heretical. ' 

God hath commanded that every soul’ 
should be subject io the higher powers 
temporal, as to God’s ministers ; so as. 
to obey their laws, to submit to their! 
judgments, to pay tribute to them. And: 
ihe Fathers expound this law to the ut-, 
most extent and advantage: “If every. 
soul, then yours; if any attempt to ex- 
cept you, he goes abont to deceive νου. Τὶ 

But the pope countermandeth, and 
exempteth all clergymen from those du- 
ties, by his canon law ; excommunicating 
lay judges, who shall perform their office 
in regard to them. ‘ Because indeed 
some lay persons constrain ecclesiastics, 
yea and bishops themselves, to appear 
before them, and to stand to iheir judg- 
ment, those that henceforth shall presume 
to do so, we decree that they shall be 
separate from the communion of the | 
faithful.’ 

The scriptures do represent ihe king 
(or temporal sovereign) as supreme over 
his subjects, to whom all are obliged to 
yield special respect and obedience : 
the Fathers yield him the same place, 
above all, next to God; and subject to 
God alone: the ancient good popes did | 
acknowledge themselves servants and | 
subjects to the emperor.” 

But later popes, like the man of sin in 
St. Paul," have advanced themselves 

* Ei qui Hicrosolyman proficiscuniur, et ad 
Christionam gentein defendendam, et tyranni- 
dein infidelium debellaudum efitcaciter auxili- 
um praebnerint, quoram peciaiorum remissio- | 
nem concedimus ——. Cone. Lot. [. Can. 11. 


And whoever go io Jerusalein, and powerfully | 
afford heln to defend Christian people, aud το | 


subdue the tyranuy of infidels, io them we | 
gram forgiveness oi their sins ——. 
+ Siomnis et vesirs —— ΟἹ auis reniai 


CXCi- | 
pere, conoiur decipere.—Lern. ip. 19 | 
t Lex cauonica siinpliciter eos eximit.— 
Bell. de Cler. cap. 1. Sane quia laici quidam | 
ecclesiasticas personas Θ᾽ ipsos ctiaw episcopos | 
sno judicio stare compellunt, cos quicde ezetero | 
id presumpserint, 9 commnnione fideliuin de- | 
cernimus segregandos.—Conc. Lat. {1]. Can. | 


14; Ibid. lL. 15; Steph. VI. Ep. 1. (tom. i. p. | 
130 .) Nich. 1. Ep. ὃ. (tom. vi. p. 513.) / 
‘Rom. xii, 1L—; Tit. iil, 1; 1 Pet. κἂν 

azécroxos ——. Chrys. 


= Tertul. Opt. Cyril. &c. alibi; Greg. Ep. 
ii. 62; Agatho, &c. » 2 Thess. i. 4, 


A TREATISE OF THE POPE’S SUPREMACY. 


above all civil power; claiming to ! 
selves asupereminency, not only ¢ 
rank, but of power, over all Christis 
princes; even to depose them. ‘“ Ch 
hath committed the rights both of terrest- 
rial and celestial government to that bless- _ 
ed man who bears the keys of eternal 
life.””* - 
“If the secular power be believers, — 
God would have them subject to the priests 
of the church—Christian emperors ought — j 
Ι} 
} 


{ἘΠ 
~~ | 
᾿ 


to submit, and not prefer the execution — 
of their laws to the rulers of the chureh.”+ _ 

God by indispensable law hath obliged 
us to retain our obedience to ihe king, 
even pagan; charging us under pain οὗ 
damnation to be subject to him, and uot 
to resist him ' 

But the pope is ready upon occasion 
to discharge subjects from that obligation, 
to absolve them from their solemn oaths 
of allegiance, to encourage insurrection 
against him, to prohibit obedience ᾧ 
“76 observing the decrees of our holy 
predecessors, by our apostolical authority 
absolve those from their oath who were 
bound by their fealty and oath to excom- 
municated persons: and we forbid them 
by all means that they yield them no al- 
legiance, till they come and make satis- 
faction.” ι 

Thus doth he teach and prescribe redel- 
lion, perjury—together with all the mur- 
ders and rapines consequent on them: 
which is a far greater heresy, then if he 
should teach adultery, murder, or theft [ὦ 
to be lawful. ‘For they are enjoined — 
by no authority to perform the allegiance 
which they have sworn to a Christian — 
prince, who is an adversary to God and 


= 3 
ATT ic ESE eA 


* Christus beato.eterne vite clavigero ter- 
reni simul et celestis: imperii jara commisit— 
P. Nich. 11. apud Grat. Dist. xxii. eap. 1; 
Greg. VII. Ep. viii. 21; Caus. xv. qu. 6. cap. 
vw. 

+ Beculi potestates si fideles sum, Deus, et- 
clesice sacerdotibus voluit esse subjectas—im- 
peratores Christiani subdere debeni executiones 
suas ecclesiasticis preesulibus, non preeferre.— 
P. Joh. VIII. apud Grat. Dist. xevi. cap. 11. 

¢ Nos sanctorum predecessorum nostroram β 
siatuia tenentes, eos qui excommunicatis fideli- 
iate aut sacramento constricti sunt, apostolica 
aucioritate ἃ sacramento absolvimus ; et ue eis 
fidelitatem observent omnibus modis prohibe- | 
tus, quousque ipsi ad satisfactionem veniant. 
—Greg. VII. in Syn. Rom. Grat. Caus. XV. qu. 

6, cap. 4. 


ge BS ee ge Ce al 


A TREATISE OF THE POPE’S SUPREMACY. 


his saints, and contemns their cem- 
mands.””* 

Not only the holy scripture,° but com- 
mon sense doth shew it to be an enormous 
presumption to obtrude for the inspirations, 
oracles, and dictates of God, any writ- 
ings or propositions which are not really 
such. 

This the pope doth notoriously, charg- 
ing us to admit divers writings (which 
the greatest part of learned men in all 
ages have refused for such) as sacred 
and canonical ; anathematizing all those 
who do not hold each of them for 
such ;—7 even as they are extant ina 
translation, not very exact,and framed 
partly out of Hebrew, partly out of 
Greek, upon divers accounts liable to 
mistake ; as its author St. Jerome doth 
avow. 

According to which decree, all who 
consent with St. Jerome, St. Austin, St. 
Athanasius, &c., with common sense, 
with the author of the Second of Mac- 
cabees himself, must incur a curse. 
What can be more uncharitable, more 
unjust, more silly, than such a definition? 

He pretendeth to infallibility, or en- 
courageth them who attribute it to him; 
which is a continual enthusiasm, and pro- 
fane bold imposture. 

The scripture doth avow a singular 
reverence due to itself, as containing the 
oracles of God—. 

But the pope doth obtrude the oral tra- 
ditions of his church (divers of which 
evidently are new, dubious, vain—) to 
be worshipped with equal reverence as 
the holy scripture.t ‘ And also receives 
and venerates, with the like pious re- 


* Fidelitatem enim quam Christiano princi- 
pi jurarunt, Deo ejusque sanctis adversanti, 
eorum precepta calcanti, nulla cohibentur auc- 
toritate persolvere——. P. Urb. Il. apud 
Grat. Caus. xv. qu. 6, eap. 5. 

+ Si quis autem libros ipsos integros cum 
Suis partibus, prout in ecclesia catholica legi 
consueverunt, et in veteri vulgata Latina edi- 
tione habentur, pro sacri$ et canonicis non sus- 
ceperit —— anathema sit.—Conc. Trid. sess. 4. 
But if any shall not receive for sacred and ca- 
nonical those whole books, with the parts of 
them, according as they have been wont to be 
read in the catholic church, and are had in the 
old vulgar Latin edition; let him be anathema. 

Ἐ —— nec non traditiones ipsas ——contin- 
ua successione in ecclesia catholica conserva- 
tas pari pietatis affectu ac reverentia suscipit, 
et veneratur.— Syn. Trid. sess. 4. 

* Ezek. xiii. 3, &c. 


Vou. ΠῚ. 37 


289 


spect and reverence, the traditions them- 
selves—which have been preserved by 
continual succession in the catholic 
church.” 

Among which traditions they reckon 
all the tricks and trumpery of their mass 
service ; together with all their new no- 
tions about purgatory, extreme unction, 
&c.— ** He also used several ceremonies, 
as mystical benediction, lights, incens- 
ings, garments, and many other such 
things, from apostolical discipline and 
tradition.””* 

The scriptures affirm themselves to be 
written for common instruction, comfort, 
edification in all piety; they do there- 
fore recommend themselves to be studied 
and searched by all people; as the best 
and surest means of attaining knowledge 
and finding truth. ‘The Fathers also do 
much exhort all people (even women 
and girls) constantly to read, and diligent- 
ly to study the scriptures.” 

But the pope doth keep them from the 
people, locked up in languages not un- 
derstood by them; prohibiting transla- 
tions of them to be made, or used.t 
The scripture teacheth, and common 
sense sheweth, and the Fathers do assert 
(nothing indeed more frequently or more 


plainly), that all necessary points of faithe 


and good morality are with sufficient evi- 
dence couched in holy scripture, so_ that 
aman of God, or pious men, may thence 
be perfectly furnished to every work ;% 
but they ‘contrariwise blaspheme the 
scriptures, as obscure, dangerous, &c. 
Common sense dictateth, that devotions 
should be performed with understanding 
and affection; and that consequently 


* Ceremonias item adhibuit,ut mysticas bene- 
dictiones, lumina, thymiamata, vestes, aliaque 
id genus multa ex apostolica disciplina et tra- 
ditione Conc. Trid. sess. xxii. cap. 5, 11, 
de Sacrif. Miss. 

+ N. P. Pius IV. did authorize certain rules 
for prohibition and permission of books; in 
which it is permitted to bishops to grant a fac- 
ulty of reading the scriptures translated 
but to this rule there is added an observation, 
that this power was taken from bishops by com- 
mand of the Roman universal inquisition.—Ind. 
Lib. Prohib. aClem VIII. 

P 2 Tim. iii. 15; Rom. xv. 4; 1 Cor.ix. 10; 
x. 11; 2 Pet. i. 20; ἐκδρέφους, John v. 39; 
Acts xvii. 11; Psal. cxix.—; Hier. ad Let. 
Epitaph. Paul. Vit. Hilar—Chrys. in Colos. 
Or. 9; Aug. Serm, 55, de temp. 

9 2 Tim iii. 17. 


SS ————— Oe ee Ole 


290 


they should be in a known tongue : and 
St. Paul expressly teacheth, that it is 
requisite for private and public edifica- 
tion: “‘ From this doctrine of Paul it ap- 
pears, that it is better for the edification 
of the church, that public prayers, which 
are said in the audience of the people, 
should be said in a tongue common to 
the clergy and the people, than that they 
should be said in Latin.”’* 

All ancient churches did accordingly 
practise ; and most others do so, beside 
those which the pope doth ride. 

But the pope will not have it so, requir- 
ing the public liturgy to be celebrated in 
an unknown tongue; and that most 
Christians shall say their devotions like 
parrots. He anathematizeth those who 
**think the mass should be celebrated in 
a vulgar tongue ;”’7 that is, all those who 
are in their right wits, and think it fit to 
follow the practice of the ancient church. 

The holy scripture teacheth us that 
there is but one head of the church; and 
the Fathers do avow no other (as we 
have otherwhere shewed. ) 

But the pope assumeth to himself the 
headship of the church, affirming all 
** power and authority to be derived from 
him into the subject members of the 
church.”’¢ 

*‘ We decree that the Roman pontiff is 


the true vicar of Christ, and the head of 


the whole church.”’|| 

The scripture declareth, that God did 
institute marriage for remedy of incon- 
tinency and prevention of sin ;* forbid- 
ding the use of it to none, who should 
think it needful or convenient for them ;$ 
reckoning the prohibitation of it among 
heretical doctrines ;{] implying it to be 
imposing a snare upon men.** 


* 1 Cor. xiv. 14.—Ex hac Pauli doctrina 
habetur quod melius est ad ecclesize edificatio- 
nem orationes publicas, que audiente populo 
dicuntur, dici lingua communi clericis et popu- 
lo, quam dici Latine.—Cajet. in 1 Cor. xiv. 

+ —— aut lingua tantum vulgari missam 
celebrari debere—anathema sit.—Sess. xxii. 
Can. 9. , ty 

¢ A quo tanquam capite omnis in subjecta 
membra potestas et authoritas derivetur.—P. 
Pius 11. in Bull. Retract. 

|| Definimus Romanum pontificem ve- 
rum Christi vicarium totiusque ecclesiz caput. 
Defin. Syn. Flor. 

§ Μὴ οὐκ ἔχομεν ἐξουσίαν ;—1 Cor. ix. 5. 
 ΙζΚωλυόντων γαμεῖν"----Ἶ Tim, IV. 3. 

** Bodyov ἐπιθάλλειν'---οἱ Cor. vii. 35. 

* Matt. xix. 11. 


A TREATISE OF THE POPE’S SUPREMACY. 


But the pope and his complices do pro- 
hibit it to whole orders of men (priests, 
&c.) engaging them into dangerous 
vows.”’s 

Our Lord forbiddeth any marriage law- 
fully contracted to be dissolved, other- 
wise thanin case of adultery.* 

But the pope commandeth priests mar- 
ried to be divorced. ‘* And that marriages 
contracted by such persons should be 
dissolved.’”* as 

He dissolveth matrimony agreed, by 
the profession of monkery of one of the 
espoused.? ‘‘If any shall say, that matri- 
mony confirmed, not consummate, is not 
dissolved by the solemn profession of re- 
ligion of either party, let him be anathe- 
ma.” 

Our Saviour did institute and enjoin us 
(under pain of damnation, if we should 
wilfully transgress his order) to eat of 


his body, and drink of his blood, in par- 


ticipation of the holy supper.t 

The Fathers did accordingly practise, 
with the whole church, till late times. 

But ‘notwithstanding Christ’s institu- 
tion’’|| (as they express it), papal synods 
do prohibit all laymen, and priests not 
celebrating, to partake of Christ’s blood ; 
so maiming and perverting our Lord’s 
institution: ‘“‘and yet they decline to 
drink the blood of our redemption.”’§ 

In defence of which practice, they 
confound body and blood; and undera 
curse would oblige us to believe that one 
kind doth contain the other; or thata 
part doth contain the whole.¥ 


* Cuntracta quoque matrimonia ab hujus- | 
modi personis disjungi.—Conc. Lat. 1. cap. 21, 
Lat. 11. Trid. Sess. xxiv. Can. 9, —— 

+ Si quis dixerit matrimonium ratum non 
consummatum, per solennem religionis pro- 
fessionem alterius conjugum non dirimi, ana- 
thema sit.— Sess. xxiv. Can. 6. 

1 Πίετε ἐξ αὐτοῦ wévres.—Matt. xxvi. 27. ᾿Εὰν 
pi—ninre αὐτοῦ τὸ αἷμα, οὐκ ἔχετε (whv.—Joh. Vi. 
53. 
|| Non obstante.—Conc. Const. Sess. xiii; 
Conc. Trid. Sess, xiii. cap. 8, Can. 3; Sess. 
xxi. cap. 4, Can. 3. 

§ This Pope Leo I. condemneth. De Quadr. 
Serm. iv. (p. 38.)—Sanguinem redemptionis 
nostre haurire declinant P. Gelasius call- 
eth the division of the sacrament a grand sac- 
tilege.—Gratian. in De Consecr. Dist. ii. cap. 12. 

* Vide Tom. vii. Cone. p. 465; Syn. Trid. 
sess. xxiv. de Matr. Can. 9. 

‘ Matt. v.32; xix. 7; 1 Cor. vii. 10. Y 

’ Cone. Trid. Sess. xxi. Can.3; Sess. Xiil. 
Can. 3. 


A TREATISE OF THE POPE’S SUPREMACY, 291 

Whereas our Lord saith, that whoso | ing a body at once present in innumera- 
ealeth his flesh and drinketh his blood: ble places; insensible, &c. divested of 
hath eternal life;* and consequently : the properties of our body; thereby de- 
supposeth, that bad men do not partake | stroying his human nature, and in effect 
of his body and blood ; yet they condemn | agreeing with Eutyches, Appollinarius, 


this assertion under a curse.* 

The holy scripture, and the Fathers} 
after it, commonly do call the elements | 
of the eucharist, after consecration, 
bread and wine ; affirming them to re- 
tain their nature.t 

But the popish Cabal anathematizeth 
those who say, ‘‘ that bread and wine do 
then remain.” 

“Tf any shall say, that in the holy 
sacrament of the eucharist the substance | 
of bread and wine remain—let him be! 
anathema.”’t 

The nature of the Lord’s supper doth | 
imply communion and company; but 
they forbid any man to say, that a priest | 
ἐς may not communicate alone ;” so es- | 
tablishing the belief of nonsense and | 
contradiction. | 

The holy scripture teacheth us, that 
our Lord hath departed, and is absent 
from us in body ; until that he shall come 
to judge, which is called his presence ; 
that heaven, whither he ascended, and 
where he sitteth at God’s right hand, 
must hold him till the times of the resti- 
tution of all. things.|| 

But the pope, with his Lateran and 
Tridentine complices, draw him down 
from heaven, and make him corporally 
present every day, in numberless places 
here. 

The scripture teacheth us, that our 
Lord is a man, perfectly like to us in all 
things.§ 

But the pope and his adherents make 
him extremely different from us, as hav- 


* Si quis dixerit tantum in usu, &e.— Trid. 
Conc. Sess. xiii. cap. 8, Can. 4. 
t "Aprov rodrov.— 1 Cor, xi. 26; Theod. Ge- 
as. 

¢ Si quis dixerit in sacrosancto eucharistia 
sacramento remanere substantiam panis et vi- 
ni anathema sit.—Trid. Conc. de LEuch. 
Sess. xiii. Can. 2. Si quis dixerit missas in 
quibus sacerdos solus sacramentaliter commu- 
nicat, illicitas esse, anathema sit.—Sess. xxii. 
de Sacr. Miss. Can. 8; Sess. xiii. Can. 8. 

|| 2 Cor. v. 6—; Act. ii. 33; Col. iii. 1. Eis 
πὸ dinvexis ἐκάθισε.----Ἐ ΘΟ Ὁ. x. 12. Ὃν δεῖ οὐρανὸν 
déyeo0ar.—Acts ili. 21. 

ζ "Ὥφειλε κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι .---- 
Heb. ii. 17. 

~ John vi. 54. 


and other such pestilent heretics. 

The scripture representeth him born 
once for us; but they affirm him every 
day made by a priest, uttering the words 
of consecration ; as if that which before 
did exist, could be made; as if a man 
could make his Maker. 

The scripture teacheth, that our Lord 
was once offered for expiation of our 
sins;* but they pretended every day to 
offer him up as a propitiatory sacrifice. 

These devices, without other founda- 
tion than a figurative expression (which 
they resolve toexpound in a proper sense, 
although even in that very matter divers 
figurative expressions are used, as they 
cannot but acknowledge), they with all 
violence and fierceness obtrude upon the 
belief, as one of the most necessary and 
fundamental articles of the Christian re- 
ligion. 

The scripture teacheth us humbly to 
acknowledge the rewards assigned by 
God to be gratuitous and free; and that 
we, after we have done all, must ac- 
knowledge ourselves unprofitable ser- 
vanis.* 

But the papists curse those who, al- 
though out of humility and modesty, 
will not acknowledge the good works of 
justified persons to be truly meritorious ;° 
ἐς deserving the increase of grace, eter- 
nal life, and augmentation of glory :”” 
so forcing us to use saucy words and 
phrases, if not impious in their sense. 

The scripture teacheth one church 
diffused over the whole world; whereof 
each part is bound to maintain charity, 
peace, and communion with the rest, 
upon brotherly terms. 

But the Romanists arrogate to them- 
selves the name and privilege of the 
only church; condemning all other 
churches besides their own, and censur- 
ing all for apostatical who do not adhere 
to them, or submit to their yoke ; just like 


* Heb. ix. 26; x. 10, 12, 14.---ἰφάπαξ, μιᾷ 
προσφορᾷ. 

« Eph. ii. 8, 9; Tit. iii.5; Rom. ii. 24; 
Luke xvii. 10. 

Υ Sess. vi. de Justif. Can. 32. 


292 


the Donatists, who said that ‘the world 
had apostatized,” excepting those who 
upon their own terms did communicate 
with them; ‘‘only the communion of 
Donatus remained” the true church.* 

The holy scripture biddeth us take care 
of persons pretending to extraordinary 
inspirations ; charging on the Holy Spirit 
their own conceits and devices.” 

Such have been their synods, boldly 
fathering their decrees on God’s Spirit.— 

And their pope is infallible, by virtue 
of inspiration communicated to him, 
when he pleaseth to set himself right in 
his chair.— Whence we may take them 
for bodies of enthusiasts and fanatics: 
the difference only is, that other enthusi- 
asts pretend singly, they conjunctly and 
by conspiracy. Others pretend it in their 
own direction and defence, these impose 
their dreams on the whole church. 

If they say that God hath promised his 
Spirit to his church, it is true; but he 
hath no less plainly and frequently prom- 
ised it to single Christians, who should 
seek it earnestly of him.* 

The ancient Fathers could in the serip- 
tures hardly discern more than two sacra- 
ments, or mysterious rites of our religion, 
by positive law and institution of our 
Saviour to be practised.” 

But the popes have devised others, and 
under uncharitable curses propound them 
to be professed for such ;7 affirming 
them to confer grace by the bare per- 
formance of them. 

Every clergyman and monk is bound 
by Pius IV. to profess ‘ there are just 
seven of them;’t and the Trridentine 
synod ““ anathematizeth all those who do 
say there are more or fewer ;”|| although 
the ancients did never hit on that num- 
ber. 


* Orbis terrarom apostatavit, et sola reman- 
sit Donati communio.—Amg. de Unit. 12. 

+ Si sacramenta essent pauciora, magna im- 
pietas fuisset, et superstitio, &c.— Bell. de Sacr. 
ji. 25. If the sacraments were fewer, there 
would have been great impiety and supersti- 
tion, &c. 

+ Profiteor quoque septem esse proprie et 
vere sacramenta.—Bulla Pii IV. 

|| Si quis dixerit —— esse plura vel paucio- 
Ta quam septem anathema sit.— Syn, 7 γιά, 
sess. vil. Can, 1. 

« 1 John. iv. 1; Jer. xxix. 8—. 

* Luke xi. 13; Jamesi.5; 1 Johnii. 27; 
Heb. viii. 11; Rom. viii. 9. 

* Actsv.32; Aug. Doctr. Christ. Ep. ad Jen. 


A TREATISE OF THE POPE’S SUPREMACY. 


“= Yn - =. 


‘“‘ But these our sacraments both con- 
tain grace, and also confer it upon thos 
who worthily receive them.”* “_ 

They require men to believe undera _ 
curse that each of those were instituted 
of Christ, and confer grace by the bare 
performance. | 

Particularly, they curse those who do 
not hold ‘matrimony for a sacrament 
instituted by Christ, and conferring 
στᾶσα. What can be more ridiculous 
than to say, that marriage was instituted 
by Christ, or that it doth confer grace ? 

Yet with another anathema they prefer __ 
virginity before it:* and why, forsooth, is — 
not that another sacrament? And then 
they must be comparing the worth of 
these sacraments, condemning those 
heavily who may- conceive them equal, 
as being divine institutions. 

“ΤΠ any shall say that ‘these seven 
sacraments are so equal one to another 
that one is in no respect of more worth 
than another, let him be anathema.” 

The first, as it seemeth, who reckoned 
the sacraments to be seven, was Peter 
Lombard; whom the schoolmen did fol- 
low; and Pope Eugenius IV. followed 
them; and afterward the Trent men 
formed it into an article backed with an 
anathema. || 

Upon which rash and peremptory sen- 
tence touching all ancient divines, we 
may note :— , - 

1, Is it not strange, that ἂπ article οὐ 
faith should be performed upon an am- 
biguous word, or a term of art, used | 
with great variety ? | 

2. Is it not strange to define a point, — 
whereof it is most plain that the Fathers 1 


* Hee vero nostra et’continent gratiam, et 
ipsam digne suscipientibus conferunt. — P. 
Eug. in Inst. Arm. Si quis dixerit per ipsa 
nove legis sacramenta ex opere operato, non 
conferri gratiam anathema sit. — Jbid. 

Can. 8. | 

+ Si quis dixerit matrimoniam non esse vere 
ac proprie unum ex septem legis evangelica 
sacramentis, a Christo Domino institutum —— 
neque gratiam conferre, anathema sit.—Sess. 
xxiv. Can. 1 | 

t Si quis dixerit hac septem sacramenta ita 
esse inter se paria, ut nulla ratione aliud sit 
alio dignius, anathema sit.— Sess. vii. Can 3. 

1 Nove legis septem sunt sacramenta, ὅσα. 
—P. Eug. in Instr. Arm. Bellarmine could . 
find none before him.—Vide de Sacram. ii. 28. 

¢ Sess. xxiv. Can. 10. 


A TREATISE OF THE POPE’S SUPREMACY. 


were ignorant, wherein they never did 
agree or resolve anything ὃ 
3. Yea, whereof they speak variously. 
4. Is it not odd and extravagant to 
damn or curse people for a point of so 
little consideration or certainty ? 
_ 5. Is it not intolerable arrogance and 
presumption to define, nay, indeed, to 
make an article of faith, without any 
_ manner of ground or colour of authority 
_ either from scripture or the tradition of 
_ the ancient Fathers?* 
_ The holy scripture forbiddeth us fo 
call any man master upon earth, or ab- 
 solutely to subject our faith to the dictates 
| of any man ; it teacheth us that the apos- 
_ tles themselves are not lords of our faith, 
soas to oblige us to believe their own 
inventions : it forbiddeth us to swallow 
_ whole the doctrines and precepts of men 
without examination of them. It forbid- 
deth us to admit “‘ various and strange 
doctrines.”’+ 
But the pope and Roman church ex- 
act from us a submission to their dictates, 
admitting them for true, without any 
further inquiry or discussion, barely upon 
his authority. ‘* They who are provid- 
ed of any benefices whatever, having 
cure of souls, let them promise and swear 
obedience to the Roman church.”’¢ 
They require of us without doubt to 
believe, to profess, to assert innumerable 
propositions, divers of them new and 
strange, nowise deducible from scripture 
or apostolical tradition, the very terms 
of them being certainly unknown to the 
primitive church, devised by human sub- 
tilly, curiosity, contentiousness—divers 
‘of them being (in all appearance, to the 
judgment of common sense), uncertain, 
obscure, and intricate; divers of them 
bold and fierce ; divers of them frivolous 
and vain; divers of them palpably false : 


* Multa dicuntur a veteribus sacramenta 
preeter ista septem.— Bell de Sacr. ii. 24. Many 
things are by the ancients called sacraments 
besides these seven. 

ἢ Διδαχαῖς ποικίλαις, καὶ ξέναις μὴ ρεριφέρεσθε. -ττ 
Heb. xiii. 9. 

t Provisi de beneficiis quibuscunque curam 
animarum habentibus in Romane eccle- 
siz obedientiam spondeant ac jurent.—Conc. 
Trid. Sess. xxiv. cap, 12, de Ref. —— nec non 
veram obedientiam summo pontifici spondeant 
et profiteantur.— Sess. xxv. cap. 2, de Ref. 

ἃ Matt. xxiii. 8; 2 Cor. i. 24; 1 Thess. y. 
21; Col. ii.8 ; Matt. xv. 9. 


ΨΥ ΌΤΙ ͵ ΜΜΨΨΦΦΠρσσπ ᾽Ψσ““Π ον 
W 


293 


namely, all such propositions, as have 
been taught by their great juntos allow- 
ed by the pope, especially that of Trent. 

** Moreover, all other things deliver- 
ed, defined, and declared by the sacred 
canons and ecumenical councils, and 
especially by the holy synod of Trent, I 
undoubtedly receive and profess; and 
also all things contrary thereunto, and all 
heresies whatsoever condemned, and re- 


jected and anathematized by the church, 


I in like manner do condemn, reject, and 
anathematize—. This is the true Catholic 
faith, out of which there can be no sal- 
vation.” 

This usurpation upon the consciences 
of Christians (none like whereto was 
ever known in the world) they prosecute 
with most uncharitable censures, curs- 
ing and damning all who do not in heart 
and profession submit to them, obliging 
all their consorts to join therein, against 
all charity and prudence. 

The scripture enjoineth us to bear with 
those who are weak in faith, and err in 
doubtful or disputable matters.* 

But the popes with cruel uncharitable- 
ness, not only do censure all that cannot 
assent to their devices, which they ob- 
trude as articles of faith ; but sorely per- 
secute them with all sorts of punishments, 
even with death itself; a practice incon- 
sistent with Christian meekness, with 
equity, with reason, and of which the 
Fathers have expressed the greatest de- 
testation. 

“They have unwoven and altered all 
theology from head to foot, and of divine 
have made it sophistical.’’*+ 

The pope, with his pack of mercenary 
clients at ‘Trent, did indeed establish a 
scholastical or sophistical, rather than a 
Christian theology ; framing points, de- 
vised by the idle wits of latter times, in- 


** Cetera item omni a sacris canonibus et 


cjcumenicis conciliis, ac praecipue a sacrosanc- 
ta Tridentina synodo tradita, definita, et de- 
clarata, indubitanter recipio atque profiteor ; 
sumulque contraria omnia, atque bwreses quas-~ 
cunque ab ecclesia damnatas et rejectas et an- 
athematizatas ego pariter damno, respuo, et 


anathemauzo,—P. Pi 1V. profess. Hane ve- 
ram catholicam fidem, extra quam nulla salus 
esse potest.— hid. 

+ Totam theologiam a capite usque ad cal- 
cem retexuerunt, et ex divina sophistisam fece- 
runt.—Erasm. pref. ad Hieron. 

* Rom. xiv. 1; xv. 1, 7. 


294 


to definitions and peremptory conclusions, 
backed with curses and censures: con- 
cerning which conclusions it is evident, 

That the apostles themselves would not 
be able to understand many of them.* 

That the ancient Fathers did never 
think anything about them.? 

That divers of them consist in applica- 
tion of artificial terms and phrases de- 
vised by human subtilty.z 

That divers of them are in their own 
nature disputable ; were before disputed 
by wise men; and will ever be disputed 
by those who freely use their judgment. 

That there was no need of defining 
many of them. 

That they blindly lay about them, con- 
demning and cursing they know not who, 
Fathers, schoclmen, divines, &c. who 
have expressly affirmed points so damned 
by them. 

That many truths are uncharitably 
backed with curses, which disparageth 
them (seeing a man may err pardona- 
Ὀ]Υ---πολλὰ γὰρ πταίομεν ἅπαντες), in 
many things we offend all.‘ 

For instance, what need was there of 
defining, what need of cursing those, 
who think concupiscence to δὲ truly 
and properly sin,? upon St. Paul’s au- 
thority calling it so? 

That ““ Adam presently upon his trans- 
gression did lose the sanctity and justice 
in which he was constituted ?”’}| 

What need of cursing those, who say 
that men are justified ““ by the sole remis- 
sion of sins,”’ according to St. Paul’s no- 
tion and use of the word justification 3" 

What need of cursing those, who say 
the “ grace of God, by which we are 
justified, is only the favour of God ; ἡ 
whereas it is plain enough that God’s 
grace there in St. Paul doth signify no- 
thing else, applied to that case? 

Or that faith is “nothing else but a 


* Formaliter justos.— Svss. vi. Can. 10. 

+ Ex opere operato.— Sess. vii. Can. 8. 

t Character.— Sess. vii. Can. 9. 

|} Cam mandatam Dei in paradiso fuisset 
transgressus, statim sanctitatem et justitiam in 
qua constitutus fuerat amisisse.— Sess. v. Can. 


§ Sess. vi. Can. 11.—Aut etiam gratiam qua 
justificamur esse tantum favorem Dei. 
f James iii. 2. 
ἐξ Sess. v.Can. 5; Rom. vii. 
» Sess. vi. Can. 1l—. 


A TREATISE OF THE POPE’S SUPREMACY. 


reliance in God’s mercy, remitting sin: 
for Christ ;"' seeing it is plain that § 
Paul doth by faith chiefly mean 
lief of that principal point of the gospel? — 

Or that good works “ do not cause Ε΄. 
increase of justification :”* seei St. 
Paul doth exclude justification by w 
and it is a free work of God ican 
of degrees ? 

Or that after remission of sin inj rH 
fication “ἃ guilt of paying temporal pain | 


— 


doth abide δ᾽ ἢ 

Or that a man cannot “ by his works 
merit increase of grace, and glory, and 
eternal life ;') seeing a man is not to be 
blamed, who doth dislike the use of so 
saucy a word; the which divers good 
men have disclaimed ? 

What need of cursing those who do 
not take the sacraments to be “ precisely 
seven ?” or who conceive that some one 
of their seven may not be “truly and 
properly” a sacrament; seeing the word 
sacrament is ambiguous, and by the 
Fathers applied to divers other things, 
and defined generally by St. Austin, 
signum rei sacre ;t and that before 
Peter Lombard ever did mention that 
number. 

What need of damning those, who do 
conceive the sacraments equal in digni- 
ty ἢ" 

What need of defining, that sacra- 
ments do confer grace ex opere operato Ὁ" 
which is an obscure scholastical phrase. 

What need of cursing those, who say 
that a ‘“‘ character is not impressed in 
the soul” of those who take “ baptism, 
confirmation, or orders ;”|| seeing what 
this character is (or “ this spiritual and 
indelible mark : ὁ) they do not them- 
selves well understand or agree ? 

What need of cursing those, who do 

not think that the validity of sacraments 
(and consequently the assurance of our 


* Sess. vi. Can. 24.—Non autem ipsius aa- 
gendz causam 
+ Ut nullus remaneat reatus pene tempora- 


lis exolvende Sess. vi. Can. 30. Sess. 
xiv. de Penit. Can. 15. 
t De sacramentis. Si quis dixerit —— esse 


plura vel pauciora quam septem.—‘Séss. Vil. 
Can. 1. 

|| Non imprimi characterem in anima.— 
Sess: vii. Can. 9. ‘ 

ὁ Hoc est signum quoddam spiritualle, et in- 
delebile.— Ibid. 

i Sess, vi. Can. 12. 

k Sess. vii. Can. 3. 


} Sess. vi. Can. 32. 
! Sess. vii. Can. 8. 


— 


| 
| 
being Christians) dependeth on the in- 
oe of the minister ὃ" 
| What need of cursing those, who 
think that a pastor of the church may 
change the ceremonies of administering 
the sacrament ;" seeing St. Cyprian of- 
ten teacheth, that every pastor hath full 
‘authority in such cases within his own 
πε: 
᾿ What need of defining the Second 
Book of Maccabees to be canonical,° 
against the common opinion of the 
Fathers (most expressly of St. Austin 
himself), of the most learned in all ages, 
of Pope Gelasius himself (in Decret.), 
which the author himself (calling his 
work an epitome, and asking pardon for 


| ™ Sess. vii. Can. 11. 5. Sess, vii. Can. 13. 


4 Sess. iv. 
| 
| 
' 


| 


/ 


{ 
| 
| 
| 
᾿ 


᾿ 


A TREATISE OF THE 


POPE’S SUPREMACY. 295 
his errors) disclaimeth, and which com- 
mon sense therefore disclaimeth ?* 
Their new creed of Pius IV. contain- 
eth these novelties and heterodoxies :-— 
1. Seven sacraments. 2. Trent doctrine 
of justification and original sin. 3. 
Propitiatory sacrifice of the mass. 4. 
Transubstantiation. 5. Communicating 
under one kind. 6. Purgatory. 1. 
Invocation of saints. 8. Veneration of 
relics. 9. Worship of images. 10. 
The Roman church to be the mother and 
mistress of all churches. 11. Swearing 
obedience to the pope. 12. Receiving 
the decrees of all synods, and of Trent. 


* Fidem minutis disseeant ambagibus 
Ut quisque lingua nequior, 
Solvunt ligantque questionum vincula 
Per syllogismos plectiles ——. 
Prudent.in Apotheos. 


SYNOPSIS 


OF THE 


TREATISE 


ON THE 


POPEH’S SUPREMACY. 


The ensuing analysis of Barrow’s disquisition on the Pope’s Supremacy was com- 
piled by Dr. Hughes; and as it includes in a condensed form the cardinal principles 
and arguments of the entire Treatise, it was deemed advisable to append it to the 
original work. The Student of this important Controversy, will find, by the use of 
it, his acquaintance with the topics in controversy essentially facilitated. 


INTRODUCTION. 


I. Boast of the Roman party in the 
points of unity, certainty of doctrine, 
decision of controversies, &c. Yet in 
matters of great importance it is hard to 
descry how they agree, or of what they 
are certain. Many of their laws and 
rites shown to have been drawn from di- 
verse authorities. Disagreement among 
the Roman doctors concerning the na- 
ture and extent of papal authority ; so 
that in the Council of Trent the agita- 
tion of that question was not permitted : 
reasons of this. 

II. There are among them some, who 
ascribe to the Pope an universal, abso- 
lute empire, over all persons and in all 
matters, conferred on him by Divine im- 
mutable sanction. Authors quoted, who 
acknowledge this power. 

III. The opinion of Bellarmine, giv- 
en as the general opinion of Catholics, 
does not differ in effect from this, though 
veiled and disguised by words. 

IV. Such an universal power hath 
been claimed by divers Popes, succes- 
sively, for many ages. Instances quoted 
at great length. 


V. This doctrine may reasonably be 
supposed the sentiment of all Popes con- 
tinually for more than five hundred 
years to the present day. Reasons for 
this alleged. 

VI. All Romanists, consistently with 
their principles, seem obliged to hold it: 
this shown. | 

VII. Yet so loose and slippery are 
the principles of the party, that many in 
communion with the Roman Catholic 
Church will not allow this doctrine of 
the Pope’s universal and absolute pow- 
er: this point enlarged on. , 

VIII. Neither are the adherents of the 
Roman Church more agreed concerning 
the extent of the Pope’s authority, even 
in spiritual affairs: this shown. 

IX. No wonder that their doctrine in 
this matter is various and uncertain, 
since interest is concerned in it, and 
principles are defective towards the reso- 
lution of it. 

X. Even Popes themselves have shift- 
ed their pretences, and varied in style, 
according to circumstances, &e. : 
shown. 

XI. Hence a statement of this ques- 


ΠΥ ον ΡΟ 


THE POPE’S SUPREMACY. 


tion is not difficult, and the mark to 


_ which'this discourse should be levelled is 
᾿ plain. 


XII. But on account of the preceding 
_ observations, all discussion of the Pupe’s 
temporal dominion is omitted; his ec- 
_clesiastical authority alone being can- 


Ι vassed. 


XIII. And here the doctrine contested 


_ against is that in which the cordial par- 
_ tisans of the Papacy, &c. do seem to con- 


_ sent. 


XIV. This doctrine of absolute pow- 
er explained, in the words of the Flor- 
entine Syned’s definition, &c. 

XV. It is known that many within 


/ 


_ the Roman communion contract the Pa- 


pal sovereignty within narrower limits : 


the doctrine of many such stated. 


XVI. Nevertheless, the former opin- 


ion seems to be the genuine doctrine of 
_the Roman,Church, if it has any: this 
enlarged on. 


“be 


XVII. No distinct regard therefore will 
paid to the opinion of these semi-Ro- 


led at the Pope, as he pretends to be, ab- 


| manists, exceptin part. Discourse level- 


solute in authority. 


have reason to require sufficient grounds: 


| XVIII. Of such vast pretences we 


this shown. 
XIX. Such demands they cannot 


| 
| wholly baulk, and therefore they call in 


St. Peter; which plea of theirs involves 


_ the following main suppositions ; 


" 
ἡ 


I, That St. Peter had by our Lord’s 


appointment a primacy over the Apos- 


ἢ 


88. 
_ IL. That St. Peter’s primacy, with its 
tights and prerogatives, was not person- 
al, but derivable and transmitted to his 
successors. 


__ If. That St. Peter was bishop of 


Rome. 


᾿ 
| IV. That St. Peter did continue bish- 


op of Rome afier his translation, and 
was so at his decease. 

V. That the bishops of Rome (accord- 
ing to God’s institution, and by original 


| right derived thence) should have an uni- 


versal supremacy and jurisdiction over 
the Christian Church. 

VI. That in fact the Roman bishops 
continually from St. Peter’s time have 
-enjoyed and exercised this sovereign 
power. 


| Von. Il. 


38 


297 
VII. That this power is indefectible 


and unalterable. 


TREATISE. 
Matruew, Cuap. X. Verse 2. 


Importance of thiscontroversy. The 
suppositions on which it rests on the 
side of the Romanists stated. 


SUPPOSITION I. 


In order to the resolution of this point, we may 
consider that there are several kinds of pri- 
macy: these enumerated, and the title which 

. Peter might have to each. 


1. A primacy of worth, or personal ex- 
cellency. Various personal endowments, 
natural and moral, enumerated, in which 
it may be granted that St. Peter possess- 
ed this superiority over the other disci- 
ples ; though one afterwards arose who 
can hardly be called inferior to him. 

2. A primacy of repute; which St. 
Paul means in Gal. ii. 2, 6, 9; 2 Cor. 
xi. 5, &c. Norcan this advantage, con- 
sequent, on the preceding, be refused 
him. 

3. A primacy of order, or bare digni- 
ty. This probably may have been con- 
ceded to him for use and convenience. 
Various reasons for this probability stat- 
ed. 

4. A primacy, importing superiority 
in power, command, or jurisdiction. 
This asserted by the Romanists: but 
we have great reason to deny it, from 
the following considerations: that such 
a power ought to be conspicuously and 
clearly instituted, &c.: there is no ex- 
press mention of it; no time for its insti- 
tution can be assigned: it would proba- 
bly have been indicted by some title or 
name : there was indeed no office above 
that of an Apostle known to the disci- 
ples, or the primitive church: our Lord 
himself several times declared against 
such superiority: in serveying particu- 
lars we shall not find any peculiar juris- 
diction, &c. conferred on St. Peter, 
which was not on the other Apostles— 
no intimation of it in the Catholic Epis- 


298 


tles of St. Peter—none in the apostoli- 
cal history—none in any incidental con- 
troversies relating to doctrine or practice, 
where we should expect an appeal made 
to him: the proceedings of the Apos- 
tles in converting people, in founding 
churches, and in administering special 
affairs, exclude it; nature of the apos- 
tolical office, state of things, and man- 
ner of St. Peter’s life; whence he will 
appear incapable, or unfit to manage 
such a jurisdiction: it was requisite that 
every Apostle should have a complete, 
absolute, independent authority in the 
affairs of his office; in particular, the 
discourse and behaviour of St. Paul to 
St. Peter” shows that he acknowledged 
no dependence on him. If St. Peter 
had been appointed sovereign of the 
Church, it seems requisite that he should 
have outlived all the other Apostles. 
On the same grounds with St. Peter, 
other Apostles might have challenged a 
superiority over their brethren, ὅσο. The 
Fathers both in express terms, and by 
inference, assert the co-equality of the 
Apostles: none of them mention the su- 
periority of St. Peter. The last argu- 
ment here used against this primacy is 
the insufficiency of those arguments and 
testimonies which are produced to prove 
it. 

I. The words of our Saviour are al- 
leged. Thou art Peter, &c.: where, it is 
said, St. Peter is declared to be the 
foundation, that is, the sole supreme 
governor of the church. . Answers to 
this given; by which it is shown, 1. 
that those words are metaphorical, &c.; 
which sense, 2. is confirmed by the Fa- 
thers and ancient divines: 3. that the 
Apostles did not understand them lite- 
rally: 4. that a literal interpretation 
does not suit our Lord’s answers to the 
contests and inquiries of his disciples : 
δ. that even literally the words a rock 
do not imply government: 6. it is not 
said that the Apostles or apostolical 
office should be built on him: 7. if St. 
Peter himself be taken for the rock, 
then the best import of the words is, 
that our Lord designed him for a prime 
instrument in the support and propaga- 
tion of the gospel: 8. St. Peter, before 
these words were spoken by our Lord, 
may seem to have had a primacy, inti- 


THE POPE’S SUPREMACY. 


mated by the Evangelists, &¢.; 
therefore it cannot be founded on 
place. 3 
Il. The next words, spoken in the se- 
quel by our Lord, are alleged ; to thee 
will I give the keys, &c.; that is, su- 
preme power over the Church. 2 

To this divers answers are given: I. 
these words are figurative: 2. they ad- 
mit and have admitted various interpr 
tations: 3. the Apostles did not so un- 
derstand them: 4. they cannot be tak- 
en asexcluding others: 5. the Fathers 
affirm that all the Apostles received t 
same keys: 6. whatever the phrase im 
ports, itis shown plainly to have be 
longed to them all: 7. many of the 
Fathers suppose the words apply to ᾧ 
Peter, ποῖ asa single person, but as a 
representative of the Church: 8. these 
answers confirmed by the words which 
immediately follow: 9. if‘we grant any 
thing peculiar to St. Peter, it can only 
be that he should be a prime instrument 
in propagating the gospel, &c.: 10. itis 
absurd that he should exercise this power 
of the keys in respect of the Apostles: 
11. the words explained by a referen 
to Luke v. 10. and Matt. iv. 19. 

ΠΠ. Those words of our Saviour + 
also produced, feed my sheep ; that is, 
be universal governor of my Church. — 

To this allegation it is answered, 1. 
these words might have properly been 
said to any Christian pastor; no pe 
culiar privilege to St. Peter therefore 
can be deduced from them: 2. from mm- 
definite words, a definite conclusion can- 
not be drawn: 9. by them no new 
power is assuredly instituted by Ὁ 
Lord; for the Apostles had a similar 
command before: 4. they seem only ad- 
monitory or exhortative: 5. the Ὁ 
office which they express belonged e¥i- 
dently to all the apostles: 6. St. Peter's 


charge could not be more extensive than 


that of the others: this shown: 7." 
words are applicable to all Christian 
bishops and governors of the Church: 
opinions of the Fathers: 8. the 
therefore were not the apostles, but the 
common believers or people of God, 
called by St. Peter the flock of orn 
10. 


take feeding for what you please, 
Apostles were not fit objects of it: 
if St. Peter was obliged solely to feed 


- 


oo as. 4 


THE POPE’S SUPREMACY. 


all Christ’s sheep, he must have had an 


i: possible task. 

| ἷν . The Romanists, in confirmation 
of this doctrine, produce a shoal of tes- 
timonies to divers prerogatives, as they 
are called, of St. Peter. These enume- 
rated ; forexample, his change of name; 
his walking on the sea; his myaculous 
draught of fish, &c. &c. These an- 
‘swered by similar ones indicating the 
primacy of St. John. 

_ VY. They argue from the constant 
placing of St. Peter’s name before the 
other Apostles in catalogues and narra- 


\tions concerning him and them. 


Answers: 1. this order is not so 
strict as to admit no exceptions: 2. still 
position of names does not imply de- 
gree, or superiority of power: 3. other 


‘sufficient causes have been assigned 


why St. Peter had this place. | 
VI. Farther and most plausibly, they 
allege the titles and eulogies given to 


St. Peter by the Fathers: such enu- 


merated. 

Answers : 1. we might say that we are 
not accountable for all their flourishes, 
ὅχο.: 2. such are not found in the more 
ancient Fathers: 3. they are ambigu- 
ous, and applicable to any kind of su- 


|premacy: 4. and so they are sometimes 


‘explained by the writers themselves: 5. 
‘moreover, those that give these titles to 
St. Peter expressly declare other Apos- 
‘tles equal to him in power and dignity : 
6. if Leo I. or any other ancient Pope, 
seems to mean farther, we may except 
against his opinion as. singular, and 
‘partial towards his see: 7. the ancients, 
when their subject allures them, adorn 
‘other Apostles with like titles: instances 
“quoted. 


SUPPOSITION 11, 
That St. Peter’s primacy, with its rights and 


prerogatives, was not personal only, but de- 
rivable to his successors. 


Admitting St. Peter’s primacy, the 


| rest does not follow. 


A rule of the Canon Law; that a 
personal privilege follows the person, and 
és extinguished with the person: and 
such is that of St. Peter: for, 

1. His primacy was grounded on 


299 


personal acts, personal graces, gifts, en- 
dowments, &c. 

2. All pretence of primacy granted to 
St. Peter is grounded on words directed 
to his person, characterised by most per- 
sonal adjuncts, &c. 

3. Particularly the grand promise of 
founding the church on him cannot reach 
beyond his person. 

4, The apostolical office, as such, 
was personal and temporary, and there- 
fore not successive, &c. 

5. Accordingly, since the other Apos- 
tles, as such, had no successors, so any 
primacy of St. Peter did cease with him. 

6. If some privileges of St. Peter 
were derived to Popes, why were not 
all ὁ 

7. Answer to the objection that the 
Fathers ‘commonly call. bishops succes- 
sors of the Apostles. 

8. It may be said that not one single 
bishop, but all bishops together do suc- 
ceed St. Peter, or any other Apostle. 

9. This the notion which St. Cyprian 
so much insists on. Also the Synod of 
Carthage, and St. Chrysostom; who 
says that the sheep_of Christ were com- 
mitted to him by St. Peter, and to those 
after him. 

10. Such, and no other power, St. Pe- 
ter might devolve on any bishop ordain- 
ed by him in any church; and such did 
the other Apostles communicate. 

11. Consequently, in those churches, 
whereof the Apostles were never account- 
ed bishops, yet the bishops are called 
successors of the Apostles, &c. 

12. 'The pretence, that the other Apos- 
tles had an extraordinary charge, which 
had no succession, but that St. Peter had 
a peculiar one, as pastor of the whole 
church which survives, is shown to bea 
mere figment or shift. 

13. If such power had existed, we 
should have had some authentic record 
of the same. 

14. It would also surely have been 
mentioned in the Fathers. 


SUPPOSITION III. 
That St, Peter was Bishop of Rome. 


This may with great reason be deni- 
ed: and it may be said, 


1. That St. Peter’s being bishop of 
Rome would confound the offices which 
God made distinct. 

2. The offices of Apostle and bishop 
shown to be not in their nature consist- 
ent. 

3. It would not have been decorous in 
St. Peter, the prime Apostle, to have as- 
sumed the charge of a particular bish- 
op. 
4. It was not likely that St. Peter, 
sensible of a superior charge belonging 
to him, would have undertaken an infe- 
rior one. 

5. His general charge of converting 
and inspecting the Jews dispersed over 
the world, would not well agree with 
the other. 

6. The consideration of his life will 
show him incapable of this office. 

7. It was needless that he should be 
bishop, as he might, whenever he was 
at Rome, by virtue of his Apostleship, 
exercise episcopal authority. 

8. Had he been such, he would have 
set a bad example of non-residence, &c. 

9. He would also have offended against 
many other good ecclesiastical rules. 

10. It was against rule that a bishop 
of one church should be bishop of anoth- 
er. NowSt. Peter is admitted by Ro- 
manists to have been bishop of Antioch 
for seven years together. 

11. It was anciently deemed a very 
irregular thing, and denounced by syn- 
ods and Popes, that there should be two 
bishops of one place. But the same au- 
thority which makes St. Peter bishop of 
Rome reckons St. Paul bishop of the 
same: this shown. 


SUPPOSITION IV. 


That St. Peter did continue bishop of Rome af- 
ter his translation, and did continue so to his 
decease. 


Against which assertions the follow- 
ing considerations are offered. 

1. Ecclesiastical writers affirm that 
St. Peter (either alone, or together with 
St. Paul) did constitute other bishops ; 
wherefore he never was bishop, or did 
not continue bishop there : instances giv- 
en. 
Y. Even on the supposition that he 


THE POPE’S SUPREMACY. νι 
was bishop, he could not well lay a 


his office and subrogate another, accord- 


ing to the ancient rules of discipline: 
this shown. ~~ 

3. Supposing him to have been bish- 
op once, yet by the constitution of Lin- 
us, or Clemens in his place, he ceased 
to be so,gnd divested himself of his of- 
fice. 

4. In fine, when St. Peter ordained 
others, either he did retain the episcopa- 
cy, and then there were concurrently di- 
vers bishops of Rome at the same time, 
or he did finally relinquish the office 
himself. 

5. To avoid all which difficulties, it 
is reasonable to understand those ancient 
authors, who call St. Peter bishop of 
Rome, as meaning that he was bishop 
or superintendent of that Church ina 
large sense: this explained. 

6. This notion confirmed by divers 
observations. 

7. It is also remarkable that in the 
recensions of the Roman bishops, some- 
times the Apostles are reckoned in, some- 
times excluded: instances given. 

8. Divers churches were called Apos- 
tolical Thrones, or Chairs, not because 
the Apostles did sit as bishops there, but 
for other reasons mentioned: instances 
given. | 

9. The author of the Apostolical Con- 
siitutions, reciting the first bishops of 
several churches, does not reckon any of 
the Apostles. 

10. Again, any Apostle, wherever he 
resided, was qualified by his office to 
preside there and exercise a full author- 
ity: it was needless therefore for him to 
take the character of a bishop.. . 

11. It may possibly be alleged that 
St. James, our Lord’s near kinsman, al- 
though he was an Apostle, was made 
bishop of Jerusalem, &c. Answers to 
this objection. 


SUPPOSITION V. 


That by consequence, the bishops of Rome, ac- 
cording to God’s institution, and by original 
tight derived thence, should have an univer- 
sal supremacy and jurisdiction over the 
Christian Church. 


This assertion shown to be very un- 


THE POPE’S SUPREMACY. 


certain, or rather most false, by various 


considerations. 


Ϊ 
" 


1 


ooo 


1. If any of the former suppositions 
be uncertain or false, this, standing on 
such ground, must partake of the same 
defects. ᾿ 

2. Even admitting all those supposi- 
tions, the inference from them is not as- 
suredly valid. Even if St. Peter had 
an universal supremacy, this at his de- 
cease might be transferred to the eccle- 
siastical college of bishops, and of the 
church whilst his episcopal and inferior 
authority over the province of Rome 
was transmitted to his followers in that 
chair. 

3. And that such was the case is the 
general opinion of the ancient Fathers, 
councils, &c. ' 

4, The bishops of any other churches 
founded by the Apostles, in the Fathers’ 
style are successors of the Apostles, just 
as the bishop of Rome is by them ac- 
counted successor of St. Peter; yet they 
never claimed jurisdiction beyond their 
provinces. . 

δ. This instanced in the case of St. 
James, bishop of Jerusalem, and his 
successors. : 

6. St. Peter, before he came to Rome, 
probably founded other churches, as An- 
tioch was anciently his see. Why then 
might not the elder bishop of Antioch 
pretend to succeed St. Peter in his uni- 
versal supremacy ? 

7. It is said that the ground of this 
reference in the case of Rome, was St. 
eter’s will; but where is that will to be 

found ? 

8. Bellarmine asserts that God did 
command St. Peter to fix his see at 
Rome ; but the proofs of this are weak 
and ridiculous. 

9. Antioch indeed has a fair plea; 
for it ever held the repute of an Apos- 
tolical church ; and on that score some 
deference was paid to it: but would this 
have been done if St. Peter had trans- 
ferred his see and all its prerogatives to 
another place ? 

10. Other persons also might have 
been found, who, according to equal 
judgment, had a far better title to, suc- 
ceed Peter in his universal supremacy 
than the Pope; St. John, for example, 
or any other Apostle. 

11. The bishop of Jerusalem in par- 


301 


ticular, might have put in his claim as 
being successor to our Lord himself, &c. 

12. Equity itself would rather have 
required that a successor, by election of 
the whole church, should have been ap- 
pointed, &c. 

13. If God had designed this deriva- 
tion of universal sovereignty, it is pro- 
bable that he would have prescribed 
some certain, standing rule of election, 
χε. 

14. From the premises, to conclude 
the Pope’s title to St. Peter’s authority, 
it is requisite to show that the power 
demised by him is according to God’s 
institution’ and intent, immutable and 
indefectible. 

15. That God did intend his Church 
to subsist perpetually united in any one 
political frame of government, is assum- 
ed by the Romanists, but not proved. 

16. Really the sovereign power (such 
as is pretended) hath often failed; and 
for a long time there have been no Ro- 
man bishop at all; which is a sign that 
the Church may subsist without it: in- 
stances quoted. 

Some arguments are next levelled at 
the main conclusion of the Romanists. 

J. Their pretence is destitute of any 
good warrant, either from divine or hu- 
man testimony: this shown from vari- 
ous considerations :— 

1 The want of God’s declared will, 
&c. 2. Such institution unnoticed by 
the Evangelists. 3. No precept relat- 
ing to it in Scripture. 4. They who so 
carefully exhort men to honour and 
obey the temporal authority, why do 
they forget the spiritual? 65. Neglect 
of St. Peter in particular, who was 
most interested. 6. Also of St. Paul. 
7. How comes it even that tradition is 
here so defective ? 8. Also ecclesiasti- 
cal history? 9. Why is it inserted in 
no ancient summary? 10. Why in no 
ancient exposition of the Creed, no 
catechetical discourse of Cyril, Ambrose, 
&c., no system of Divinity by St. Aus- 
tin, Lactantius, &c.? 11. Why is this 
point defined by no ancient synod ? 19, 
If it had been so, it would not have been 
overlooked by the negligence of Popes. 
13. Whereas some perons disclaimed 
this authority, why are not such reckon- 
ed in the large catalogues of hereticks ? 
14. Is it not strange that no Pagans 


302 


should loudly exclaim against it? Rea- 
sons why it would be likely to move 
their indignation. 15. One would 
wonder that Constantine, if he had smelt 
such a doctrine in Christanity, should 
have been so ready to embraceit. 16. 
Absence of it in the Apostolical Canons, 
and the Constitutions of Clement. 17. 
Not mentioned by the old writer, under 
the name of Dionysius the Areopagite. 
18. Nor by Ignatius. 19. We have 
many letters from and to Popes, in which 
it is not assumed, nor given. 20. Not 
mentioned in the epistle of Clemens 
Romanus. 21. Nor in the epistles of 
St. Cyprian to several Popes, or in 
those of many others here quoted. 22. 
Neither is it brought forward in disputes 
managed by the. Fathers against here- 
ticks. 23. And though many of those 
Fathers purposely treat on methods of 
converting hereticks, it is strange that 
none of them hit on this method of de- 
ciding points in question. 24. Tertul- 
Jian in such cases recommends the au- 
thority of the Churches, but not this: 
25. Both he and Ireneus produce the 
Roman Church asa principal authority ; 
but what is this to its bishop’s judicial 
power? 26. Even Popes themselves in 
elaborate tracts against hereticks content 
themselves with urging testimonies of 
Scripture and arguments thence deduced, 
but never their own definitive authority. 
27. Itis matter of wonder, if the Pope 
were such as he is represented, that this 
supreme power of his should not be no- 
ticed in so many bulky volumes of ec- 
clesiastical writers. 28. It is monstrous 
that there should not be one canon, in 
the code of the Catholic Church, direct- 
ly declaring his authority. 

Ij. It is next shown that this pretence, 
on several accounts, is contrary to the 
doctrine of Holy Scripture. 

1. It thwartsthe Scripture, by assign- 
ing to another the prerogatives and pe- 
culiar titles appropriated therein to our 
Lord: instances given. 2. It accords 
not with Scripture, in that it transforms 
the Church from ἃ spiritual society, as 
it was consituted by God, into a world- 
ly frame of policy, &c. 3. It thwarts 
Scripture by destroying that brotherly 
co-ordination and equality which our 
Lord appointed among the bishops and 
chief pastors of his Church: 4. also by 


THE POPE’S SUPREMACY. 


not only trampling down the dignity ς 
bishops, but infringing the rights gra 
ed by our Lord to his Church, and to its 
governors: this shown. 9. Also by 
robbing all Christian people of the lib- 
erties and rights with which by the di- 
vine charter of Scripture they are en- 
dowed, and which they are obliged to 
keep inviolate: this explained. 6. In 
particular it thwarts Scripture by wrong- 
ing princes, and pretending to govern 
their subjects without their leave, &c. 

III. Farther, since the Romanists 
little regard any allegation of Scripture 
against them, it must still be observed 
that this their pretence crosses also tra- 
dition, and the common doctrine of the 
Fathers. For, ©. 

1. Common usage, (which is a good’ 
interpreter of right) shows that no such 
right was known in the primitive church. 
2. Its state indeed did not allow of 
such. 3. The Fathers supposed no or- 
der in the church, by original right or 
divine institution higher than a bishop: 
this shown and enlarged on, 

IV. Moreover, this pretence may be 
impugned by many abstract arguments, 
showing that such an authority could 
not be practicable without much iniqui- 
ty and injury to the interests of religion 
and the welfare of mankind. 

I. The Christian Church (especially 
in the extended limits which we expect 
it to obtain) is far too immense and un- 
wieldly for the inspection and guidance 
of one person: this fully shown. 2. 
Such an authority as this pretence 
claims, must necessarily, (if not with- 
held by continual miracle) throw the 
Church into sad bondage: this explain- 
ed. 3. It would also necessarily pro- 
duce ἃ depravation of Christian doctrine, 
in the promotion of its worldly designs 
and interests. 4. Such errors in doc- 
trine, and miscarriages in practice,would 
be established immovably, to the irrevoc- 
able oppression of ‘truth and piety: 
there would exist no hope of reforma- 
tion. 4. This authority would also pro- 
duce a general depravation of manners: 
6. which it would moreover perpetuate, 
thereby rendering the state of things 
incorrigible. 7. It would also . spoil 
him in whom it was seated, corruptin 
his morals, and rendering him a scand 
to religion. 8, This pretence on many 


_— 


a 


a 


ee eee 


obvious accounts, is apt to create great 
mischief in the world, to the disturb- 
ance of civil societies, and to the de- 
struction of temporal authority, which 
is certainly of God’s ordinance: this 
fully shown. 9. Consequently it is apt 
to engage Christian princes againts 
Christianity. 10. Whereas Christen- 
dom is now split into many parcels, sub- 
ject to various civil authorities, it is ex- 
pedient that there should be distinct, in- 
dependent, ecclesiastical governments, 
which may comply with the respective 
civil authorities in promoting the good 
‘and peace of church and state. 11. 


This pretended authority is needless 


and useless, not serving the ends which 
it proposes: they being ‘better compass- 


ed without it: this shown. 


VY. The ancients asserted to each 


bishop a free, absolute, independent au- 


thority, subject to none, in the adminis- 
tration of affairs concerning his particu- 
lar church. 

This shown from the writings of St. 
Cyprian; from those of St Austin: 
from a document addressed by the Ro- 
man clergy to Cyprian, by acts of the 
synods of Antioch and Chalcedon, &c. 

VI. The ancients held all bishops, as 
to their office, originally according to 
divine institution, to be equal, as being 
all successors of the Apostles, &c. This 
‘dilated on. Quotations from Jerome, 
&c. First then, common practice, a 
good interpreter, shows that in the 
primitive church the Pope was not 
deemed to have a right of universal 
‘sovereignty: this explained. Secondly, 


. the state of that church did not admit 


such an authority : this dilated on. 
VII. The ancients, when occasion re- 
quired, maintained their equality of 


office and authority; particularly in re- 


spect to the Roman bishop, both by 
practice and express assertion in plain 
terms. Various instances of this enu- 
merated. 

VIII. The style used by the primi- 
tive bishops in their applications to him 
denotes such equality: this fully shown. 

IX. This pretence is shaken by the 
very ground of that eminence which the 
Roman bishop did obtain in the church. 


This ground shown to be, not divine 
“mstitution, ὅσο. but the dignity, size, 


opulence, and conveniency of the city 


THE POPE’S SUPREMACY. 


303 


wherein he resided, &c. Other bishops, 
as those of Alexandria, Antioch, Cesa- 
rea, shown to have obtained a _ prece- 
dence on the same ground. 

X. The truth is, all ecclesiastical 
presidencies and subordinations, &c. 
were introduced merely by human ordi- 
nance, on prudential accounts, according 
to the exigency of circumstances. Hence 
the prerogatives of other sees proceeded ; 
and hence any dignity, privilege, or au- 
thority which the Pope with equity 
might claim. ᾿ 

This point investigated ; some obser- 
vations propounded concerning the an- 
cient forms of discipline; or the origin 
and growth of metropolitical, primati- 
cal, and patriarchal jurisdiction. 

Twelve heads of observations on the 
interest of the Roman bishop, in refe- 
rence to these circumstances: manner 
in which he assumed authority, and 
evaded obstacles, &c. described; also 
the resistance made to his encroachments. 

Twenty heads of observations, or 
corollaries, drawn from the preceding 
historical account of the growth of me- 
tropolitical, primatical, and patriarchal 
jurisdiction; showing that patriarchs 
are a human institution, &c.; that the 
patriarchate of the Pope, beyond his 
own diocese, subsists not on any canon 
of a general synod, &c.; that it is not 
really a patriarchal power which the 
Pope exercises, &c.; and that the prac- 
tice of Christianity does not depend on 
the subsistence of such a form instituted 
by man. 

It having been shown that this uni- 
versal sovereignty over the Christian 
church has no foundation in Scripture 
or elsewhere, it becomes requisite to 
show by what ways and means so 
groundless a claim should gain cre- 
dence and submission to such an extent. 
Reasons of this: 1. in the voluntary 
deference paid to eminency of any kind, 
which thus passes into power, &c.: 2. 
in the aptitude of power to grow and 
spread itself: 3. particularly in the case 
of spiritual power: 4. in the case with 
which power is attained and augmented 
on occasion of dissensions: 6. as also 
through the co-operation of those who 
are sheltered under it and enjoy its 
privileges : 6. in the assistance which 
even an idle potentate possesses from 


304 


partisans: 7. in the little scruple which 
persons, otherwise just and good, have 
to augment their power by encroach- 
ment, &c.: 8. in the commendations of 
men inferior in condition, which are 
liable to be interpreted for acknowledg- 
ments or attestations of right, &c.: 9. 
in the facility with which good and easy 
men are apt to yield to encroachments : 
10. in the little power of counteraction, 
which a few wise men possess in such 
cases: 1]. in the strange enchantment 
of words, working on the fancies of men, 
especially those of the weaker sort: 12. 
in the Pope’s power being much ampli- 
fied by persons who ran to it as toa 
place of refuge: 13. in the forwardness 
of all princes to heap honour on the 
bishop of their imperial city: 14. in the 
advantage which the Popes had of being 
at hand to suggest what, they pleased 
to the court, &c.: 15. in the wealth, 
repute, and power at court, which they 
thus obtained over the provincial bish- 
ops: 16. inthe want of foresight in 
princes who favoured them: 17. in the 
favourable seasons and junctures for its 
growth, which power, once rooted, al- 
ways finds: 18. in the ignorance of the 
times: 19. in the Pope’s forwardness to 
support factious churchmen against prin- 
ces: 20. in his engaging most able 
heads, tongues, and pens, in his favour, 
&c.: 21. in his cherishing so greata 
party with exorbitant liberties, &c.: 22. 
in his founding divers militias, or bands 
of spiritual Janizaries, to be combatants 
for his interests: 23. in the drawing to 
himself vast stores of riches, which are 
the sinews of power: method of doing 
this enumerated: 24. in his transforming, 
by help of his mercenary divines, most 
points of divinity to the accommodation 
of his interests: 25. in pretences, slen- 
der in themselves, which acquired va- 
lidity by length of time, consent of au- 
thors, &c.: 26. in the histories of some 
ages, composed by friars and monks, 
and other such of his clients: 27. in 
his helping temporal and spiritual pow- 
ers against each other from his own in- 
terest: 28. in his incessant clam- 
our, when his will was opposed, that 
St. Peter was injured: 29. in the for- 
gery of the Decretal Epistles, &c.: 90, 
in his forming grants wherein privileges 


THE POPE’S SUPREMACY. 


were feigned to be derived from him: 
31. in the opportune convention οἵ. 
servient synods: 32. in his having — 
hampered all the clergy with strict oaths 
of universal obedience to him: 33. in 
the compositions which he made with 
struggling and afflicted princes: in- 
stances given: 34. in the revocation of 
pragmatical sanctions: 35. in the use 
of an absolving and dispensing power ; 
36. in the device of indulgencies. 
. 


SUPPOSITION VI. 


That in fact the Roman bishops, continually 
from St. Peter’s time, have enjoyed and ex- 
ercised this sovereign. power. 


This is a question of fact, which will 
best be decided by a particular conside- 
ration of the several branches of sove- 
reign power; by which we shall find 


that the Pope has no just title to them, 


in reason, law, or ancient practice: 
wherefore they yield arguments against 
him. : 

I. If the Pope were sovereign of the 
Church, he would have.power to con- 
voke its supreme councils, and would 
have constantly exercised it. This pow- 
er consequently he claims, and did so, 
long before he could obtain the exercise 
of it. 

It is shown, however, that he can 
claim it by no ecclesiastical law, canon, 
or practice. 

It was always deemed. the right of 
the emperors, and was constantly exer- 
cised by them: this shown by a multi- 
tude of examples, &c. 

This power shown peculiarly to be- 
long to princes: the same illustrated 
from Holy Writ. Other reasons stated 
why such a rightshould belong to them. 
An objection answered. 7 

II. It inseparably belongs to sove- 
reigns, in the general assemblies of their 
states, to preside and moderate afiairs, 
Xe. 

This privilege therefore the Po 
claims ; not allowing any council to 
legitimate in which he does not preside 
personally, or by his legates. 

It is shown that for this prerogative 
there is no express grant from God, no 
ancient canon, no certain custom or prac- 
tice. 


— 


THE POPE’S SUPREMACY. 305 


In all the first synods, the emperors 
| presided, in person, or by deputies. 

| This shown by numerous instances ; 
_ end the presumptuous attempts of some 


Popes noticed. 
em given why it is unfit that this 
_ privilege should be attached to the Pope- 
dom. 


Ill. If the Pope were sovereign of 
the Church, the legislative power, whol- 
ly or in part, would belong to'him; so 
_ far indeed, that no synod could without 
his consent prescribe any thing; at 
_ least he should have a negative on their 

Proceedings, &c. This therefore is 

Claimed by him. Papal declarations 
| given, signifying that no decrees of syn- 
ods are valid without the Pope’s con- 
 firmation. 
Yet this pretence not only has no 
_ ground in the divine law, old canons, 
and primitive customs, but it crosses the 
sentiments and practice of antiquity. 

It is shown by various instances that 
in ancient synods various things were 
| ordained without the Pope’s consent, 
and against his pleasure. 

It is also shown that the effectual 
| confirmation of synods, which gave 
| them the force of laws, depended on the 
imperial sanction. Instances cited. 

It is opposed that the decrees of some 
_ synods, as that of Ariminum, have been 
declared invalid, for want of the Pope’s 
confirmation. Answers given to this 
| exception. 
| IV. It is proper to an absolute sove- 
| reignty, that its will, declared in way of 
precept or proclamation, concering the 
) Sanction, abrogation, or dispensation of 
laws, should be observed. 

_ This privilege therefore in a high 
' strain the Pope challenges to himself, 
asserting to his decrees, &c. the force and 

obligation of laws, &c. 

_ Aphorisms cited from Gratian con- 

_ cerning this privilege. 

| This power shown to be assured on 

usurpation and unwarrantably, without 

| ground for it in original right or an- 
cient practice. 

| Originally the Church had no other 

| general Lawgiver, beside our one Lord 

and one Lawgiver. 

With regard to practice, many argu- 

| ments are brought to show that no such 

| practice anciently did or could exist. 

Vou. Ul. 39 


V. Sovereign power, immediately by 
itself, when it pleases, exercises all parts 
of jurisdiction, setting itself in the tri- 
bunal; or mediately executes it by 
others, as its officers or commissioners. 

This universal jurisdiction therefore 
over the clergy is claimed by the Pope. 

This claim shown to rest originally 
or anciently on no good grounds; such 
jurisdiction being prohibited by our 
Saviour; when introduced into the 
Church, exercised by others as well as 
the Pope; his superior claim to it re- 
sisted by bishops and synods ; and ren- 
dered subordinate to that of the em- 
perors. 

VI. To the sovereign of any state 
belongs the choice, constitution, and 
confirmation of all inferior magistrates. 

Wherefore the Pope claims and ex- 
ercises these prerogatives as far as he 
can; and they are by great advocates 
on the highest terms asserted to him. 

In this matter may be distinguished, 
1. the designation of the person by 
election, &c.: 2. the confirmation of 
this : 3. the ordination of him to his 
office: 4. the authority by which he 
acts. Into all of which the Pope has 
intruded himself: this shown. 

But no such privileges have any 
foundation in holy Scripture, in ancient 
doctrine, or in primitive usage. 

This shown by a survey of rules and 
practices concerning it, from the ordina- 
tion of Mathias, to the times of the 
synods of Nice and Chalcedon. Ex- 
tracts from the works of ancient Fathers. 

To al! such evidences of facts the Ro- 
manists oppose some instances of Popes 
constituting and confirming bishops. 

To the former instances it may be 
answered, they are so few that they 
strengthen ourargument. With regard 
to the latter, presumptuous pragmatical 
intrusions or usurpations of power do 
not found a right in this or in any other 
case: to which purpose, and wholly to 
invalidate any such pleas, various ob- 
servations are subjoined ; showing that 
divers instances occur of bishops whe 
did meddle in the ordination of others 
who did not thereby pretend to univer: 
sal jurisdiction; that general synods 
undertook to regulate this matter; that 
if examples determined right, such right 
would more properly belong to the em- 


Ἔ 


306 


perors; that general synods by para- 
mount authority have assumed such to 
themselves, &c., &c. 

VII. Sovereigns have a power to cen- 
sure and correct all inferior magistrates, 
and, if need be, to discharge them. 

This prerogative therefore is claimed, 
as from divine sanction, by the Pope. 

This power was allowed him by the 
Convocation of Trent, thwarting the an- 
cient laws, and betraying the liberties of 
the Church thereby, &c. 

But such a power did not anciently, 
by any rule or custom, in a peculiar 
manner belong to the Roman bishop. 

What was generally said about juris- 
diction being premised, it is here re- 
marked, 1. that the exercising of judg- 
ment and censure on bishops, when 
needful, was prescribed to be done 
by synods, provincial or patriarchal : 
instances alleged. 2. In some cases a 
kind of deposing of bishops was assum- 
ed by bishops, as defenders of the faith, 
and executors of canons: instances 
quoted. 3. Cyprian asserts the power 
of censuring bishops, on needful and 
just occasion, to belong to all bishops, 
for maintenance of common faith, dis- 
cipline, and peace: 4. this also is con- 
firmed in some cases by the nature of 
such censures: 5. indeed in such cases 
every Christian had a right, or even ob- 
ligation, to desert his own bishop. 6. 
If any Pope assumed more than was 
allowed in this case by the canons, or 
was common to other bishops of his 
rank, it was an usurpation: 7. when 
the Pope hath attempted this, his power 
has been disavowed. 8. Other bishops 
have taken on themselves, when they 
saw cause, to discard and depose Popes. 
9. Popes, when there was great oc- 
casion, and they had a great mind to 
exert their utmost power, have not yet 
presumed by themselves, without joint 
authority of synods, to condemn bish- 
ops: 10. what has been thus done, is 
not to be ascribed to the authority of 
Popes as such. 11. If instances were 
arguments of right, there would be oth- 
er pretenders to the deposing power: 
12. the people, for instance, would have 
it; for they have sometimes deposed 
Popes. 13. There are many instances 
of bishops being removed or deposed by 
the imperial authority: instances given, 


THE POPE’S SUPREMACY. 


14. The instances alleged to prove th 
Pope’s authority in this case are incon 
clusive and invalid: this shown ina 
variety of cases. ‘ae 

VIII. If Popes were sovereigns οὗ 
the Church, they could effectually, x 
whenever they should see it just and 
fit, absolve and restore any bishop ex- 
communicated from the Church, or de- 
posed by ecclesiastical censure. 

Wherefore the Pope assumes this 
power, as his special prerogatives: 
quotations on this point. 

It is shown however that such a pow- 
er of old did not belong to him: 1. from 
no traces existing of it in any ancient 
canon: 2. from decrees of synods: 3, 
from the apostolical canons: 4. from 
the circumstance that hence in elder 
times Popes were opposed and checked 
when they offered to receive bishops re- 
jected in particular synods. 

But they allege some instances of such 
a power. 

These therefore are answered, first, 
by some general consideration, relatin 
chiefly to the import of restitution ; aa 
next by replies to the particular instances 
produced for the Pope. 

IX. It belongs to sovereigns to receive 
appeals from all lower judicatures, for 
the final determination of causes, &c. 

This power therefore the Pope stiffly 
asserts to himself; and this at the syn- 
od of Florence was the first and great 
branch of authority which he demanded 
of the Greeks explicitly to avow: this 
was one of his most ancient encroach- 
ments,avhich served to introduce the rest. — 

But this power is unreasonable and, 
grievous to the Church: so deemed by 
ancient synods and Fathers: instances 
given. 

In the primitive church the Pope had 
no such power. This fully shown both 
by negative and positive testimonies. — 

If the Pope had such a known and 
unquestionable right, there might have 
been produced many ancient, clear and 
convincing proofs of it. 

Some alleged by Bellarmine. These 
examined and refuted ; particularly those 
of Theodoret and Hadrianus, bishop of 
Thebes. | 

Some general observations proposed, 
(in regard to any other instances of this 
kind,) in the motives and conduct of bad 


and even good men, when induced to 
make appeals to superiors. 

X. The Sovereign is the fountain of 
all jurisdiction ; and all inferior magis- 
trates derive their authority from him, 


Accordingly the Pope challenges this 
advantage, &c.: instances from various 
documents. This pretence appears in 
the ordinary titles of bishops: also in 
the Council of Trent. 

But on the contrary, according to Ho- 
ly Scripture, and to the sense of the 
primitive church, bishops and pastors re- 
ceive their commission immediately from 
God ; being only his ministers. 

᾿ This fully shown from Scripture ; 
from the writings of the Fathers; from 
addresses of ancient bishops to the 
Pope. 

This a modern invention: shown to 
have arisen in the fourth century, by the 
appointment of vicars and legates. 

XI. It is the privilege of a sovereign, 
that he cannot be called to account, judg- 
ed, deposed, &c. ‘To this privilege also 
the Pope pretends, from maxims of the 
Canon Law ; from that of Pope Adrian ; 
| and from the three old synods, which are 

palpably spurious. 

Antiquity however was not of this 
mind. It is shown that the canons and 
ancient practice are opposed to this pre- 
~ tence. 

XII. To the sovereign in ecclesiasti- 
cal affairs it would belong to define and 
decide all controversies in faith, disci- 
pline, and moral practice, &c. This 
power therefore he claims, and allows no 
synods to decide questions. 

But the ancients knew no such thing. 
They had recourse to the Scriptures, to 
Catholic tradition, to reason and argu- 
ment. 

Instances of holy Fathers passing over 
such authority, or openly dissenting from 
the opinions of Popes. 

Highest controversies were appeased 
by synods, sometimes without the Pope’s 
leave, and against his opinion: instances 
‘quoted. 

XIII. If the Pope were such a sover- 
eign, it were at least expedient that he 
should be infallible. Wherefore the true 
and fast friends of papal interest assert 
this; and the Pope, who countenances 


le te i ΜΉ συ ψ as ae 


THE POPE’S SUPREMACY. 307 


them, may be presumed to be of their 
mind. 

That he is however not infallible, is 
shown by experience and history. 

XIV. A sovereign is in dignity and 
autherity superior to any number of sub- 
jects however congregated. Therefore 
the Pope claims a superiority over all 
councils, pretending that he can rescind 
their decrees, or dissolve them, &c. 

_ This is indeed a question stiffly debat- 
ed among Romanists, but most adhere 
to the Pope’s side: reason of this given. 
But anciently he was not thought supe- 
rior to councils: this shown. Even in 
the very height of his power this au- 
thority was at times questioned and de- 
cided against him: instances given. 

XV. The sovereign of the Church is 
by all Christians to be acknowledged the 
chief person in the world, above all com- 
mands, &c. 

This pretended to: this claimed in 
their Missal. 

But this was not so in primitive times ; 
for St. Paul requires every soul to be sub- 
ject to the higher powers, when the em- 
peror was avowedly the first person next 
to God. Divers Popes avowed them- 
selves subject to the emperor. 

XVI. The confirmation of magistrates, 
elected by others, is a branch of suprem- 
acy affected by the Pope: instances 
quoted. This pretence shown to have 
arisen from the ancient custom of new- 
ly-elected bishops giving notice of their 
election to other bishops, especially those 
of highest rank: reasons for this cus- 
tom. Anciently the emperors confirm- 
ed bishops. 

XVII. It is a privilege of sovereigns 
to grant privileges, exemptions, and dis- 
pensations. This also he claims against 
the laws of God; the rights of bishops; 
the decrees of synods; and the sense of 
good men in all times. 

XVIII. It isa prerogative of sover- 
eignty to erect and translate spiritual 
presidences. This he claims, without 
reason. Princes often exerted such a 
aon γι this attested by Pope Paschal 


XIX. It is against prerogative of sov- 
ereignty to impose taxes on the clergy 
or people ; wherefore the Pope assumes 
this. But antiquity knew nothing of 


eee, eee, Αἰ eee ee 


such impositions ; when the church, the 
clergy, and the poor were maintained 
and relieved by voluntary offerings, &c. 
This is an encroachment on the right of 
princes, unto whom the clergy are sub- 
jects, being bound to render tribute to 
whom tribute belongeth. 


SUPPOSITION VII. 


That the Papal Supremacy is indefectible and 
uncharitable. 


But good reasons may be assigned, 
why, even supposing this supremacy 
conferred on the Pope in virtue of his 
succession to St. Peter, it is not assured- 
ly consequent that it must always or 
does not belong to him. For it might 
have been settled on him on conditions, 
&c., or so that it should continue but 
for atime. ‘There are also other ways, 
whereby, according to the common rules 
of justice he might be disseized thereof. 

1. If God had given any positive 
declaration that such a power was grant- 
ed irrevocably, then it must have been 
admitted: but this he has not done; and 
no human power can be supposed im- 
moveable, &c. 2. No power can have 
a higher source or firmer ground than 
that of the civil government, for all such 
power is from heaven: yet such power 
is liable to alterations, and may be lost, 
&c. 3. The reason and exigency of 
things might be sufficient ground for 
altering an universal jurisdiction. 4. It 
is according to reason and practice that 
the church, in its exterior form and po- 
litical administrations, should be suited 
to the state of the world, and_ political 
governments, &c.: wherefore St. Peter’s 
monarchy might be parcelled out into 
divers spiritual supremacies: 5. espe- 
cially if such a continued jurisdiction 
should prove corrupt and grievous to the 
Church. 6. That power is defectible 
which according to the course of things 
does sometimes fail; but the Papal suc- 
cession has often been interrupted. 7. 
If, leaving dubious suppositions, we con- 
sider that Papal pre-eminence was ob- 
tained by the wealth and dignity of the 
Roman city, and countenance of the im- 
perial authority, then by defect of such 
advantages it may cease, ἄς. 8, From 


THE POPE’S SUPREMACY. 


ss 


whatever source the Pope had his au- 
thority, yet it may be forfeited by his — ᾿ 


own defects and faults. 9. By depart- 
ing from the doctrine and practice of 
St. Peter he would forfeit it. 10. By 
leading men into pernicious error or 
impiety. 11. According to Romanists 
the Pope has the same relation to other 
bishops and pastors, as they bear to their 
people: butif any pastor should mis- 
lead his flock by bad doctrine or prac- 
tice, they may reject him. 12. The case 
may be that we may be obliged to hold 
no communion with the Pope; and 
then his authority ceases. 13. This 
shown to be the doctrine of Scripture 
with respect to pastors and teachers. 
14. With this the Fathers accord: in- 
stances quoted. 15. This shown also 
to have been the current opinion: in- 
stances given. 16. This shown to ap- 
ply to the Pope. 17. Most eminent per- 
sons have in such cases withdrawn com- 
munion from the Pope. 18. The Canon 
Law itself admits that the pope may be 
judged, if he bea heretick. 19. This 
fact was acknowlenged by a great Pope, 
allowing the condemnation of Pope Ho- 
norius. 

It is lastly shown thatthe Pope (or Pa- 
pal succession) hath perverted the Chris- 
tian doctrine in contradiction to Scripture 
and primitive tradition; hath subverted the 
practice of Christian piety ; hath taught 
falsehoods and maintained impieties. 
This shown, in the encouragement of 
extravagant doctrines and practices of 
high-flying doctors and fierce zealots, 
&c.; in the teaching us to worship an- 
gels and dead men; in the canonising 
of saints, and anticipating of God’s 
judgment, &c.; in the worship of ima- 
ges; in absolution and the dispensation 
of pardon for sin; in arrogating superi- 
ority over all civil powers, &c. ; in ob- 
truding on the Church writings, as sa- 
cred and canonical, which the greatest 
part of learned men have refused as 
such ; in pretending to infallibility; im 
ordering oral traditions of the Roman 
church to be venerated like the holy 
Scripture, &c.; in keeping the Serip- 
tures from the people, locked up in lan- 
guages not understood by them ; in cele- 
brating the Liturgy in an unknown 
tongue; in assuming to himself the 


THE POPE'S SUPREEACY. 309 


headship of the Christian Church, con-;ed by our Saviour; in exacting sub- 
trary to Scripture; in forbidding mar-/ mission to the various and strange doc- 
riage to the priests; in dissolving the |trines of the Roman Church; particu- 
matrimonial tie; in prohibiting the cup) larly in exacting consent and obedience 
to the laity at the holy communion ; in| to those of the Council of trent ; in per- 
the doctrine of transubstantiation ; in the | secuting those who do not obey the doc- 
| propitiatory sacrifice of the, mass; in/|trines and dictates of the Roman Church; 
the doctrine of justification ; in arrogat-|in altering the whole of theology from 
ing the name and privilege of the only head to foot and rendering it sophistical 
church; in the institution of seven instead of divine. 

sacraments, instead of the two appoint- 


i a al ae 


POA THREE, Ἵ SrA,’ 
ΗΝ ἜΣ Ki tomies a Hay ΟΣ {7 ΠΟ τς } uarertty-wt ἡ 


Hin | Bice οι  υὴν ΜΗ ΠΝ leet ΟΥ̓ nt etait 
ὶ 0] Va TS ware) ati! ocean ys ‘Wait 
| ale US abe πον πο, 
Ν᾿ bolt So . int?) 4th to ΤΣ ὙΠ ἥν Ψ ἊΝ “el ad? γᾷ: 
J te Sit ‘in teed re aia 

‘ νὴ , yi. is, 7 th roe a aa ind ua 
a " 3 δὲ ἢ ai vf pt We ain 
ΠῚ ᾿ ΠῚ 9 thy Bey brews erin 
ΝῊ faite ee δ ie: 

2. deh Te Ναὶ oa ὶ 


A DISCOURSE 


CONCERNING THE 


| 


Epues. iv. 4.—One body, and one spirit. 


| Tue unity of the church is a point which 
may seem somewhat speculative, and re- 
mote from practice ; but in right judg- 
ments it is otherwise; many duties de- 
pending upon a true notion and consider- 
ation of it; so that from ignorance or 
mistake about it we may incur divers of- 
fences or omissions of duty; hence in 
holy scripture it is often proposed asa 
. considerable point, and useful to practice. 
And if ever the consideration of it were 
needful, it is so now, when the church is 
50 rent with dissensions, for our satisfac- 
tion and direction about the questions 
and cases debated in Christendom ; for 
» on the explication of it, or the true reso- 
lution wherein it doth consist, the con- 
troversies about church-government, her- 
esy, schism, liberty of conscience, and 
_ by consequence many others, do depend ; 
_ yea, indeed, all others are by some parties 
_ made to depend thereon. 

τς $t. Paul, exhorting the Ephesians, his 
disciples, to the maintenance of charity 
and peace among themselves, doth for 
_ inducement to that practice represent 
the unity and community of those things 
which jointly did appertain to them as 
_ Christians : the unity of that body where- 
of they were members; of that spirit 
| which did animate and act them; of that 
_ hope to which they were called; of that 
Lord whom they all did worship and 


UNITY OF THE CHURCH. 


Non habet charitatem Dei, qui ecclesie non diligit unitatem.—Ave. DE Barr. 3. 


serve ; of that faith which they did pro- 
fess; of that baptism whereby they were 
admitted into the same state of duties, 
of rights, of privileges ; of that one God 
and universal Father, to whom they had 
all the same relations. 

He beginneth with the wnity of the 
body ; that is,of the Christian church ; 
concerning which unity, what it is, and 
wherein it doth consist, | mean now to 
discourse. 

In order to clearing which point, we 
must first state what the church is, of 
which we discourse ; for the word church 
is ambiguous, having both in holy scrip- 
ture and common use divers senses some- 
what different. For, 

1. Sometimes any assembly or com- 
pany of Christians is called a church ; 
as when mention is made of the church 
in such a house ;* (whence Tertullian 
saith, ‘“‘ Where there are three, even 
laics, there is a church.’’*) 

2. Sometimes a purticular society of 
Christians, living in spiritual communion, 
and under discipline; as when, ¢he 
church at such a town ;” the churches of 
such a province ;* the churches; all the 


* Ubi tres, ecclesia est, licet laici.— Tert. de 
Exh. Cast. cap. 7. 

* Rom. xvi. 5; Col. iv. 15; Philem. u. 

> Acts vill.1; xiv. 27; v.11; 1LCori.1; 
Col. iv. 16; 1 Thess. i.1; 2 Cor. i. 1; Rev. 
ii. 1, ὅτε. ; Rom. xvi. 1. 

* Acts ix. 31; Gal. i. 2; 
Cor. viii. 1. 


1 Cor. rvi 1,19; 2 


312 


churches,*.are mentioned ; according to 
which notions St. Cyprian saith, that there 
is a “church,”’ where there is “‘ a people 
united toa priest, and a flock adhering 
to their shepherd:”* and so Ignatius 
saith, “that without the orders of the 
clergy a church is not called.” 

3. A larger collection of divers particu- 
lar societies combined together in order, 
under direction and influence of a com- 
mon government, or of persons acting in 
the public behalf, is termed a church ; 
as the church of Antioch, of Corinth, of 
Jerusalem, &c., each of which at first 
probably might consist of divers congre- 
gations, having dependencies of less 
towns annexed to them; all being united 
under the care of the bishop and presby- 
tery of those places; but however, soon 
after the apostles’ times, it is certain that 
such collections were, and were named 
churches. 

4. The society of those who at pres- 
ent or in course of time profess the faith 
and gospel of Christ, and undertake the 
evangelical covenant, in distinction to 
all other religions; particularly to that 
of the Jews; which is called the syna- 
gogue.° 

5. The whole body of God’s people 
that is, ever hath been, or ever shall be, 
from the beginning of the world to the 
consummation thereof, who having (form- 
ally or virtually believed in Christ, and 
sincerely obeyed God’s laws, shall final- 
ly, by the meritorious performances and 
sufferings of Christ, be saved, is called 
the church.‘ 

Of these acceptions the two latter do 
only come under present consideration ; 
it being plain that St. Paul doth not speak 
of any one particular or present society ; 
but of all at all times who have relation 
to the same Lord, faith, hope, sacra- 
ments, &c. 

Wherefore, to determine the case be- 
tween these two, we must observe, that 
to the latter of these (that is, to the catho- 


* Ecclesia, plebs sacerdoti adunata, et pas- 
tori suo grex adherens.—Cypr. Ep. 69. 

7 Xapis τούτων ἐκκλησίο οὐ καλεῖται.----Ἰ gnat. 
ad Tral. 


4 Rom. xvi. 4; 1 Cor. iv. 17; xi. 16; Acts 


xvi.5; Rev. ii. 7, 11; Kor’ ἐκκλησίαν, Acts 
xiv. 23. 
* Matt. xvi. 18; Eph. iii. 10; Gal. i. 13; 1 


Tim. iii. 15; Acts xii. 1; ii. 47; xx. 28. 
{1 Cor. x. 32; xii. 28; xv.9; xiv. 12. 


A DISCOURSE CONCERNING 


Ι 
i 


lic society of true believers and fai 
servants of Christ, diffused through Ὶ 
ages, dispersed through all countries, — 
whereof part doth sojourn on earth, part _ 
doth reside in heaven, part is not yet 
extant; but all whereof is described in” 
the register of divine pre-ordination, and 
shall be re-collected at the resurrection 
of the just;* that, I say, to this church) 
especially all the glorious titles and ex- 
cellent privileges attributed to the church 
in holy scripture do agree. 

This is the body of Christ, whereof he 
is the head, and Saviour.* 

This is the spouse, and wife of Christ; 
whereof he is the bridegroom and _ hus- 
band.' 

This is the house of God; whereof 
our Lord is the master; which is dwilt 
upon arock, so that the gates of hell 
shall not prevail against it. 

This is the city of God; the new, the 
holy, the heavenly Jerusalem, the mother 
of us all.* 

This is the Sion, which the Lord hath 
chosen, which he hath desired for his 
habitation, where he hath resolved to 
place his rest and residence for ever.' 

This is the mountain of the Lord, seat- 
ed above all mountains, unto which all 
nations shail flow.™ 

This is the elect generation, royal 
priest-hood, holy nation, peculiar people 

This is the general assembly, and 
church of the first-born, who are enrolled 
in heaven.° 

This is the church which God hath 
purchased with his own blood ; and for 
which Christ hath delivered himself, that 
he might sanctify it, and cleanse it, with 
washing of water by the word, that he 
might present it to himself a glorious 
church, not having spot, or wrinkle, nor 
any such thing; but that it might be 
holy and unblemished.” 

To this church, as those high elogies 
most properly do appertain, so that unity 


© Eph. i. 10. » Col. i. 18, 20. 

' Eph. v. 25, 32; Rev. xix. 7. 

} Matt. xxii. 2; xxv. 1; Matt. xxi. 13; 1 
Tim iii. 15; Heb. iii.5; 1 Pet. ii.5; Eph. ii. 
21; Matt. xvi. 18. 

« Rev. iii. 12; xxi. 2, 10; Gal. iv. 26; Heb. 


xii. 22. ' Psal. cxxxii. 13. 
m Isa. ii. 22; Mic. iv. 1. » J Pet. ii. 9. 
* Heb. xii. 23. 


» Acts xx. 28; Eph. v. 25, 26, 27. 


is often attributed to the church 
nares belong thereto. 
that one body, into which we 
tized by one spirit ; which is 
ἘΞ together, and compacted of paris 
mutual aid, and supply to its 
ishment and increase ;+ the mem- 
whereof du hold a mutual sympathy 
complacence; which is joined to one 
, deriving sense and motion from it; 
which is enlivened and moved by one 
rit." 
» This is that one spiritual house, reared 
upon the foundation of the prophets and 
apostles, Jesus Christ being the chief 
corner-stone ; inwhon all the building 
filly framed together groweth unto an 
holy temple in ihe Lord. 
_ This is that one family of God,‘ where- 
of Christ is the οἰκοδεσπότης, whence 
good Christians are οἰκεῖοι Θεοῦ. - 
_ This is that one city, or corporation, 
endued with an ample charter and noble 
privileges, in regard to which St. Paul 
Saith we are συμπολῖται τῶν ἀγίων (fel- 
low-citizens of the saints), and that our 
πολίτευμα (our civil state and capacity) ἐς 
an heaven, or that weare citizens thereof." 
_ That one holy nation, and peculiar 
people (the spiritual Israel),’ subject to 
same government and law (that 
which is called the kingdom of heaven ;) 
enjoying the same franchises and _priv- 
ileges ; followi ing the same customs and 
fashions ; using the same conversation 
and language; whereof Jesus Christ is 
the Lord and King. 
_ This is the one flock, under one Shep- 


w 
. 


» This is the society of those for whom 
Christ did pray, that they might be ail 
one.* 

» Itis true, that divers of these charac- 
Jers are expressed to relate to the church 
afier Christ ; but they may be allowed to 
extend to all the faithful servants of God 
before, who in effect were Christians, 
ieee saved upon the same account; 


i 


EGE 


SE eS Ss seinen lense GS ees ir eames NR Sle ane eae 


LL A OLA LIL A ES OIE SS TLE: 


4 1 Cor. xii. 13; Rom. xii.5; Eph. iv. 16; 
a ii. 19; | Cor. xii. 26. 
t | Cor, xii. is. 
81 Pet. ii. 5; Eph. ii. 20. 
-» * Heb. ui. 6; 1 Tim. iit. 15; Matt. x. 25. 
a= Heb. xii. 22; Rev. iit. 12; xxi. 2, 10; 
Eph. ii. 19; Phil. iii. 20. 
_* 1 Pet. li. 9; Ezek. xxxvii. 22. 
ΟΝ Jobo x. 16; Ezek. xxxvii, 24; xxiv. 23. 
Ϊ 5 John xvii. 20. 


a ves. [Π. 40 


THE UNITY OF THE CHURCH. 313 


0A ite eA pees 1 


and therefore did belong to the same 
body.* 

To this church in a more special and 
eminent manner all.those titles, and par- 
ticularly that of weity, are ascribed ; but 
the same also in some order and measure 
do belong and are attributed to the uni- 
versal church sojourning upon earth. 

For because this visible church doth 
enfold the other (as one mass doth con- 
tain the good ore and base alloy ;7 as 
one floor the corn and the chaff; as one 
field the wheat and the tares ; as one net 
the choice fish and the refuse; as one 
fold the sheep and the goats;” as one 
tree the living and the dry branches :*) 
because this society is designed to be in 
reality what the other is in appearance, 
the same with the other: because there- 
fore presumptively every member of 
this doth pass for a member of the other 
(the time of distinction and separation 
not being yet come :') because this in its 
profession of truth, in its sacrifices of 
devotion, in its practice of service and 
duty to God, doth communicate with 
that: therefore commonly the titles and 
attributes of the one are imparted to the 
other. 

All (saith St. Paul) are not Israel who 
are of Israel; nor is he a Jew that is one 
outwardly ;» yet in regard to the con- 
junction of the rest with the faithful Is- 
raelites, because of external consent in 
the same profession, and conspiring in 
the same services, all the congregation of 
Israel is styled ὦ holy nation and peculiar 
people.t 


* Ex quo voeantur sancti, est, ecclesia in ter- 
ra.—Aug.in Psal. 128. Since men are called 
saints, there isa church upon earth. Sancti 
ante legem, sancti sub lege, sancti sub gratia, 
omnes hi perficientes corpus Domini in mem- 
bris sunt ecclesie consututi.—Greg. Mag. 
Epist. 24. Saints before the law, saints under 
the law, saints under the gospel, all these make 
up the body of Christ, and are reckoned among 
the members of the church. 

+ One great house hath vessels of honour 
and dishonour.—2 Tim. ii. 20; (Rom. ix. 31.) 

¢ Sicut liliam iamedio spinarum, ita proxi- 
ma mea in medio filiarum Unde filias 
appellat, nisi propter communionem sacramen- 
torum? Aug. de Unit. Eccl. cap. 13. As the 
lily among thorns, so is my love among the 
daughters Why doth he call them 
daughters, but for the communion and agree- 
ment in sacraments ? 

y Matt. iii, 12; xiii. 38, 47; xxv. 32, 

* John xv. 2. * Matt. xiii. 30, 

* Rom. ix. 6; ii. 28; John i. 18. 


314 A DISCOURSE 


So likewise do the apostles speak to 
all members of the church as to elect 
and holy persons, unto whom all the pri- 
vileges of Christianity do belong; al- 
though really hypocrites and bad men 
** do not belong to the church,” nor are 
“‘ concerned in its unity,”* as St. Austin 
doth often teach. 

The places therefore of scripture 
which do represent the church one, as 
unquestionably they belong (in their prin- 
cipal notion and intent) tothe true uni- 
versal church (called the church mysti- 
cal and invisible ;) so may they by analo- 
gy and participation be understood to 
concern the visible church catholic here 
on earth; which professeth faith in 
Christ, and obedience to his laws.7 

And of this church (under the due refe- 
rence to the other) the question is, 
Whereiz the unity of it doth consist, or 
upon what grounds it is called one; 
being that it compriseth in itself so many 
persons, societies, and nations ? 

For resolution of which question, we 
may consider, that a community of men 
may be termed one upon several accounts 
and grounds; as, ] 

For specifical unity of nature, or as 
unum genus ; so are all men one by par- 
ticipation of common rationality ; τὸ 
ἀνθρώπινον humanum genus. 2 

For cognation of blood ; as, gens una ; 
so are all Jews, however living dispers- 
edly over the world, reckoned one nation 


* Non ad eam pertinent avari, raptores, fe- 
neratores. Videntur esse in ecclesia, non 
sunt.— Aug. de Bapt. Contr. Don. iv. 1; vi. 3. 
Ecclesiam veram intelligere non audeo nisi in 
sanctis et justis—Jbid. v.27. I dare not un- 
derstand the true church to be but among holy 
and righteous men. Pax autum hujus unitatis 
in solis bonis est—sicut autem isti qui intus 
cum gemitu tolerantur quamvis ad eandem Co- 
lumbz unitatem et illam gloriosam ecciesiam, 
non habentem maculam aut rugam, aut aliquid 
ejusmodi non pertineant.—Jdem. de Bapt. iii. 18. 
Nec regenerati spiritualiter in corpus et mem- 
bra Christi comdificentur nisi boni, 4c.—Aug. 
de Unit. 18. Multi tales sunt in sacramento- 
rum communione cum ecclesia, et tamen jam 
non sunt in ecclesia.—Idem. de Unit. Eccl. cap. 
20. There are many such who communicate 
in sacraments with the church, and yet they 
are not in the church. Omnes mali spirituali- 
ter a bonis sejuncti sunt.—De Bapt. vi. 4. 
All evil men are spiritually severed from the 

ood. 

+ ᾿Εκκλησίαν καλῶ τὸ ἄθροισμα τῶν ἐκλεκτῶν --- 
Clem. Alex. Str. p. 514. I call the church the 
congregation of the elect. 


ie ee! ν, i «ες. . 


CONCERNING 


or people; so all kinsmen do co 
stitute one family : and thus also all me 
as made of one blood, are one people. — 

For commerce of language ; so Italie 
and Germans are esteemed one peoy 
although living under different la 
governments. 

For consent in opinion, or confo a 
in manners and practices; as, men of 
the same sect in religion or philosophy, — 
of the same profession, faculty, trade: 
so Jews, Mahometans, Arians ; so ora- 
tors, grammarians, logicians ; so divines, 
lawyers, physicians, merchants, artisans, 
rustics, &c. ὶ ᾿ 

-For affection of mind, or compacts οὐ 
good will; or for links of peace and — 
amicable correspondence; in order to — 
mutual interest and aid; as, friends and 
confederates. 

For being ranged in order under one 
law and rule; as, those who live under 
one monarchy, or in one commonwealth; 
as the people in England, Spain, France; 
in Venice, Genoa, Holland, &c. ' 

Upon such grounds of unity, or union, 

a society of men is denominated one; 
and, upon divers such accounts, it is 
plain that the catholic church may be 
said to be one. For, 

I. It is evident that the church is one 
by consent in faith and opinion concern- 
ing all principal matters of doctrine, 
especially in those which have conside- 
rable influence upon the practice of piety 
toward God, righteousness toward men, 
and sobriety of conversation : ¢o teach 


8 
““΄': 


ἣν 


ΖΦ». 


jus which the grace of God did appear.* 


As he that should in any principal doe- 
trine differ from Plato (denying the “im- 
mortality of the soul,” the “ providence 
of God,” the “ natural difference of good 
and evil,’”’* would not be a Platonist; so 
he that dissenteth from any doctrine of 
importance, manifestly taught by Christ, 
doth renounce Christianity. 

All Christians are delivered into one 
form of doctrine ; to which they must 
stiffly and steadfastly adhere, keeping the 
depositum committed to them :* 
must strive together for the faith of 


χα 


* Regula fidei sola immobiliset irreformabi- | 

Tert. de virg. vel 1. 
- My sheep hear my voice.—John x. 16, 27. 
© Tit. ii. 22. 
¢ Rom. vi. 17; Col. ii. 7; Heb. iii. 6; xiii. 

9; 1 Cor. xv. 58; Eph. iv. 14. 


lis 


THE UNITY OF THE CHURCH. 


spel,{ and earnestly contend for the 


| in Christ Jesus ; that great salvation, 


which at first began to be spoken by the 
Lord, and was confirmed unto them by 
his hearers, God also bearing them wit- 
ness with signs and wonders, and with 


divers miracles, and gifts of the Holy 
| Ghost, according to his own will.® 


They are bound to mind, or think, one 
and the same thing; to stand fast in 
one'spirit with one mind ; to walk by the 
same rule ; to be joined together in the 


| same mind and in the same judgment ; 
| with one mind and mouth to glorify 


God, the Father of our Lord Jesus 


Christ. 


They are obliged to disclaim consort- 


| ship with the gainsayers of this doctrine ; 


to stand off from those who do ἑτεροδοξεῖν 
or who do not consent to the wholesome 


_ words—of our Lord Jesus Christ, and 


to the doctrine whichis according to 
godliness ; to mark those who make di- 
visions and scandals beside the doctrine 


| which Christians had learned, and to de- 


cline from them; to reject heretics ; to 
beware of false prophets, of seducers ; 
of those who speak perverse things to 
draw disciples after them ; to pronounce 


| anathema upon whoever shall preach any 
. other doctrine. 


Thus are all Christians one in Christ 


| Jesus :* thus are they (as Tertullian 


speaketh) ““ confederated in the society of 


. ἃ sacrament,’’* or of one profession. 


“This preaching and this faith the 
church having received, though dispersed 
over the world, doth carefully hold, as 


inhabiting one house ; and alike _believ- 
eth these things, as if it had one soul, 


and the same heart, and consonantly 
doth preach, and teach, and deliver these 
things, as if it had but one mouth.”’+ 


* De societate sacramenti confoderantur.— 

ro in Marc. iv. 5. 
otro τὸ κήρυγμα παρειληφυῖα, καὶ ταύτην τὴν 

f Phil. i. 27. ΡΩΝ ; κ ἘΝ 8. 

b 2 Tim. i. 13 ; Heb. ii. 3, 4. 

1 Te ὃν καὶ αὐτὸ poovetyv,—Phil. ii. 2; 2 Cor. 
xiii. 11; Phil. i. 27; iii. 16; 1 Cor. i. 10; 
Rom. xv. 6. 

) AdgioracOa:.—1 Tim. vi. 5, 3; 2 Thess. iii. 
6; Rom. xvi. 17; Tit. iii. 10; Matt. vii. 15; 
xxiv. 11; Acts xx. 29, 30; 2 Pet. ii. 1; Eph. 
iv. 14; Gal. i. 8. 

* Gul. iii, 28, (26.) 


315 


“ As for kings, though their kingdoms 


| faith which was once delivered to the| be divided, yet he equally expects from 
| saints :* they must hold fast the form of 


sound words—in faith and love which is 


every one of them one dispensation, and 
one and the same sacrifice of a true 
confession and praise. So that, though 
there may seem to be a diversity of tem- 
poral ordinances, yet an unity and agree- 
ment in the right faith may be held and 
maintained among them.’* 

In regard to this union in faith pecu- 
liarly the body of Christians, adhering 
to itgwas called the catholic church, from 
which all those were esteemed ipso facto 
to be cut off and separated who in any 
point deserted that faith ; swch a one (saith 
St. Paul), ἐζέστραπται, is turned aside, or 
hath left the Christian way of life! He 
in reality is no Christian, nor is to be 
avowed or treated as such, but is to be 
disclaimed, rejected, and shunned. 

‘*He” (saith St. Cyprian) “ cannot 
seem a Christian, who doth not persist in 
the unity of Christ’s gospel and ἐδ ἢ." ἢ 

“If (saith Tertullian) “aman be a 
heretic, he cannot be a Christian.”{ 

Whence Hegesippus saith of the old 
heretics, that they “did divide the unity 
of the church by pernicious speeches 
against God and his Christ.”’|| 

‘*¢ The virtue” (saith the pastor Hermes, 
cited by Clemens Alex.) “" which doth 
keep the church together, is faith.”’§ 

So the Fathers of the sixth council tell 
the emperor, that “they were members 
one of another, and did constitute the one 


πίστιν ἣ ἐκκλησία Kai περ tv ὅλῳ τῷ κόσμῳ διεσπαρ- 
μένη ἐπιμελῶς φυλάσσει ὡς ἕνα οἶκον οἰκοῦσα' καὶ 
ὁμοίως πιστεύει τούτοις ὡς μίαν ψυχὴν καὶ τὴν αὐτὴν 
ἔχουσα καρδίαν" καὶ συμφώνως ταῦτα κηρύσσει καὶ δι- 
δάσκει, καὶ παραδίδωσι, ὡς ὃν στόμα κεκτημένη.---- 
Iren. i. 3. (apud Epiph. Her. 31.) 

* Reges quorum etsi divisa sunt regna, 
equaliter tamen de singulis dispensationem ex- 
igit, unamqué de eis vere de se confessionis hos-~ 
tiam laudis exspectat—ut esti disposionem tem- 
poralium videatur esse diversitas, circa ejus 
fidei rectitudinem unitatis’ consonantia tenea- 
tur.—P. Leo 11. Epist.5; (ad Ervigium R. 
Hisp.) 

+ Nec Christianus videri potest, qui non per- 
manet in evangelii ejus et fidei veritate-—Cypr. 
de Unit Ecel. 

¢ Si heretici sunt, Christiani esse non pos- 
sunt.— Tert. de Prescr. cap. 37. 

|| Olreves ἐμέρισαν τὴν ἕνωσιν τῆς ἐκκλησίας φθο- 
ριμαίοις λόγοις κατὰ τοῦ Θεοῦ, καὶ κατὰ τοῦ Χριστοῦ 
avrov.—Eus, Hist. iv. 22. 

Ἢ συνέχουσα τὴν ἐκκλησίαν ἀρετὴ, ἡ πίστις ἐστί, 
—Herm. apud Clem. Strom. ii. p. 281. 

1 Ἐξέστραπται ὃ rowodros.—Tit, ui. 11; Rom. 

xvii. 17; 2 John 10. 


faith.”** 

“We ought in ail things to hold the 
unity of the catholic church; and not to 
yield in anything to the enemies of faith 
and trath.”+ 

“]ὴ each part of the world this faith 
is one, 
faith.”"¢ 

“* He denies Christ, who confesses not 
all things that are Christ’s. Ἢ - 

Hence in common practice, whoever 
did appear to differ from the common 
faith, was rejected as an apostate from 
Christianity, and unworthy the com- 
munion of other Christians. 

There are points of less moment, more 
obscurely delivered in which Chris- 
tians without breach of unity may dis- 
sent, about which they may dispute, in 
which they may err—without breach of 
unity, or prejudice to charity.§ 

The faith of Christians did at first con- 
sist in few points, those which were pro- 
fessed in baptism, whereof we have di- 
vers summaries in the ancients—by 
analogy whereto all other propositions 
were expounded, and according to agree- 

| ment whereto sound doctrines were dis- 
| tinguished from false:” so that he was 
accounted orthodox who did not violate 
| them. 

| * So he that holds thatimmovable rule 
| of truth which he received at his baptism, 
will know the words and sayings and 
parables which are taken out of the 
scriptures,” {] &e. 


because this is the Christian 


* ΜΜελῶν ἀλλήχγων ὄετων ἡμῶν, καὶ τὸ ἕν σῶμα συ- 
νιστώντων Kotcrod διὰ τῆς πρὸς αὐτὸν καὶ ἀλλήλους 
abil καὶ riorews.—Conc. VJ. Act. xviii. p. 

71 

+ Per omnia dehemus ecclegie catholice 
unitatem tenere, nec in aliquo fide et veritatis 
hostibus cedere—Cypr. Ep. 71 (ad Quiat. de 
Steph. P.) 

i Utriusque partis terraram fides ista una 
est, quia et fides ista Christiana est.—Aug. 
Contr. Jul. i. 2 (p. 203, 2 
3 || Negat Christam, qui non omnia que 
| Christi sunt confitetur. '—Ambr. in Luc. lib. vi. 

cap. 9, p. 90 (vide p. 89.) 

Alia sunt in Buibas inter se aliquando 
etiam doctissimi atqne optimi regule catholi- 
ex defensores, salva fidei compage non conso- 

| nant, &¢c.—Aug. contr. Jul. i. 2, p. 205. Totum 
hoc genus liberas habet observationes.—Aug. 
ad Jan. Ep. 118, 86 (ad Casal.) 

4 Sic autem qui regulam veritatis immobi- 
lem apud se habet quam per baptismum accepit, 

™ Tren. i. 2. 


ful, courteous each to other ; 


316 ΠΑ DISCOURSE CONCERNING» 

body of Christ, by consent in opinion| [Π. It is evident, that all Christ 

with him’ and one another ; and by united by the bands of mutual 
: 


and -will. εἱ 
They are all bound to wish one; 
well, to have a complacence in the 
and a compassion of the evils incident 
each other, to discharge all office 
kindness, succour, consolation to” 
other! ve 
This is the command of Christ to 
(This is my commandment, saith he 
That ye love one another ;) this 1 s th 
common badge by which his dise 
are discerned and distinguished, He by 
saith he, shall ali men know that ye ar 
my disciples, if ye love one another 
they must have he same love ; they n 
love as brethren, be compassionate, 
they 
bear one another’s barons 3 and, 
cially, as they have opportunity, aiid ; 
to the household of faith. If one mei 
re i all the members must φατε D 
; and if onemember be honoured, 
the members musi rejoice. The 
ἐμεῖο of them who believe must be (I 
that in the Acts) of one heart and ὁ 
one soul. ‘They must walk in he 
do all things in love. “i 
Whoever therefore doth highly « offen 
against charity, maligning or mischie 
his breathren, doth thereby separate h 
self from Christ’s body, and cease to ἢ 
a Christian. 
** They that are enemies to brot 
charity, whether they are openly out 
the chureh, or seem to be within, © 
are Pseudo-Christians and Anti-Chri 
When they seem to be within the cht 
they are separated from that invisi 
conjunction of charity ; whence St. 
They went out from us, but were ne 
us. He saith not, that by their g 
out they were made aliens, “but sed Ξ 
they were aliens, therefore he declare 
that they went out.”’* ζω, 


s 


sin 


hzec quidem que sunt ex - seripturis nomina | 
dictiones et parabolas cognoscet, &c. Tren. 
videGr. (p.4.) , 

* Hujus autem fraterne charitatis init 
sive aperte foris sint, sive intus esse videantu 
Pseudo Christiani sunt et Antiéhristi 
de Bapt. iii. 19. Cum intus videntur, 
invisibili charitatis compage separati 

5 John xv. 12; 1 John ἐπ 11; ae 


9; John xifi. 35; Phil. ii.2; 1 Pet i 
Gal. vi. 2, 10; 1 Cor. xii. 26 ; Acts. i 
Eph. v. 2; 1 Cor. xvi. 14. | ae 


THE UNITY OF THE CHURCH. 


- Wherefore the most notorious viola- 
tions of charity being the causing of 
dissensions and factions in the church, 
the causeless séparation from any church, 
the unjust condemnation of churches 
whoever was guilty of any such unchris- 
tian behaviour was rejected by the Fa- 
thers, and held to be no Christian. Such 
were the Novatians, the Donatists, the 
_ Meletians, the Luciferians,—and other 

schismatics. 

“For what can be more acceptable 
_and pleasant, than to see those who are 
severed and scattered into so many 
places, yet knit and joined together in 
the bond and union of charity, as_har- 
monious members of the body of Christ.’”* 
~ “In old time—when the church of 
God flourished, being rooted in the same 
faith, united in love: there being, as it 
Were, one conspiracy or league of dif- 
ferent members in one δοῦν." 

“For the communion of the Spirit is 
wont to knit and unite men’s minds; 
which conjunction we believe to be be- 
tween us and your charitable affection.”’t 

“They therefore who by the bond of 
charity are incorporated into the building 
settled upon the rock.”’|| 

“ But the members of Christ are joined 
together by the charity of union, and by 
the same cleave close to their head, 
which is Christ.”§ 

If. All Christians are united by spirit- 
ual cognation and alliance; as being all 
regenerated by the ‘same incorruptible 
seed, being alike born, not of blood, nor 


᾿ 


nde Johannes (1 John ii. 19.) Ex nobis ex- 
erunt, sed non erant ex nobis.—— Non ait 
quod exeundo alieni facti sunt, sed quod alieni 
erant, propier hoe eos exisse declaravit.—Jbid. 

* TE yap ἂν γένοιτο χαριέστερον, ἣ τοὺς τοσούτῳ 
τῷ πλήθει τῶν τόπων διειργμένους τῇ διὰ τῆς ἀγάπης 
ἑνώσει καθοῤᾷν εἰς μίαν μελῶν ἁομονίαν ἐν σώματι 
Χριστοῦ dedficbar.—Bas. Ep. ii. 220. 

1 ‘Eni τῶν ἀρχαιῶν καιρῶν ------- ἡνίκα ἤνθουν ai 
ἐκκλησίαι τοῦ Θεοῦ ἐῤῥιζώμεναι τῇ πίστει, ἡνωμέναι 
τῇ ἀγάπη" ὥσπερ ἐν ἑνὶ σώματι μιᾶς συμπνοίας διαφό- 
pov μελῶν ὑπαρ yotons.—Bas. Ep. 338. 

ὁ Ἢ κατὰ Πνεῦμα συνάφεια ἐμποιεῖν πίφυκε τὴν 
οἰκείωσιν, ἣν ἡμῖν εἶναι πρὸς τὴν ἀγάπην ὑμῶν πεπισ- 
retxapev.— Bas. Epist. 182. 

|| Qui ergo compage charitatis incorporati 
sunt edificio super petram constituto, &c.-- 
Aug. de Unit. cap. 18 

§ Membra vero Christi per unitatis charita- 
tem sibi copulantur, et per eandem capiti suo 
coherent, quod est Christus —Ang. de Unit, 
cap. 2. Omnes sancti sibi charitate coherent 
—. Aug. de Bapt. vi. 3. 


317 
of the will of the flesh, nor of the will of 


man, but of God; whence, as the sons 
of God, and brethren of Christ,” they 
become brethren one to another; so 
that it isa peculiar title or appellation 
of Christians, the brethren signifying all 
Christian people ; and a drother being 
the same with a Christian professor." 

IV. The whole Christian church is one 
by its incorporation into the mystical body 
of Christ; or as fellow-subjects of that 
spiritual, heavenly kingdom, whereof 
Christ is the sovereign head and gover- 
nor; whence they are governed by the 
same laws, are obliged by the same insti- 
tutions and sanctions ;* they partake of 
the same privileges, and are entitled to 
the same promises, and encouraged 
by the same rewards ; (being called in 
one hope of their calling.) 

So they make up one spiritual corpo- 
ration or republic, whereof Christ is the 
sovereign Lord.t 

‘Though the place disjoin them, yet 


the Lord joins them together, being their 


common Lord.” &e. 

Hence an habit of disobedience doth 
sever aman from this body; for, Not 
erery one that saith Lord, Lord, shail 
enter into the kingdom of heaven,” or 
continue therein. Every such person 
who denieth God in works* is a rebel, 
an outlaw, renouncing his allegiance, 
forfeiting his title to God’s protection and 
favour. 

He is not a sheep of Christ, because 
he doth not hear Ais voice.'|| 

He is separated from the body, by not 
holding the head." 

“Tt isa lie, to call one’s self a Chris- 
tian, and not to do the works of Christ.”§ 

“He that does not the work of a 


* They are under a covenant of allegiance. 

+ 'O γὰρ αὐτὸς Kips révrov.—Rom. x. 12. 

t Ei δὲ ὃ τόπος ywotter, ἀλλ᾽ ὃ Κύριος αὐτοὺς 
συνάπτει κοινὸς ὧν, fea. sCarve. in | Cor. Orat. 
1; vide. 

|| Qui eum non sequitur, quomodo se ovem 


_ejus dicere audebit ?—Aug. de Unit, Eccl, cap. 


10. 
§ Mendacium est, Christianum se dicere, et 
opera Christi non facere.—Ambr. 

ὁ 1 Pet. ji. 33; James i. 18; Johni. 13; 
Gal. iii. 26; John i. 12. 
P Heb. ii. 10, 11; 

Rom. xiv. 10, &c. 


1Cor. vii. 155 v.11; 


4 Eph. iv. 4. τ Matt. vii. 21. 
* Tit. i. 16. t John x. 27. 
" Col. ii. 9. 


318 


Christian name, seems not to be a Chris- 
tian.”’* 

‘* When instead of the works them- 
selves he begins to oppose even the most 
apparent truth, whereby he is reproved, 
then he is cut off (from the body, or the 
church.” )t 

Hence St. Austin often denieth wick- 
ed persons to be in the church, or to 
appertain unto its unity.’ 

“ For when there is one and the same 
Lord, that dwelleth in us, he every where 
joins and couples those that are his with 
the bond of unity.”’¢ 

V. All Christians are linked together 
in peaceable concord and confederacy ; 
so that they are bound ἰο live in good 
correspondence; to communicate in 
works of piety and devotion; to defend 
and promote the common interest of 
their profession. 

Upon the entrance of the gospel by 
our Lord’s incarnation, it was by a ce- 
lestial herald proclaimed, Peace on earth, 
and good will among men. It was our 
Lord’s office to preach peace. It wasa 
principal end and effect of his death to 
reconcile all men, and to destroy enmity. 
He specially charged his disciples εἰρη- 
μεύειν ἐν ἀλλήλοις, to maintain peace 
one with another. \t was his will at 
parting with them, Peace I leave with 
you. 

The apostles frequently do enjoin to 
pursue peace with all them who call 
upon the Lord witha pure heart; to 
follow the things which make for peace 
and edification mutual; to keep the 
unity of the Spirit in the bond of peace.* 

It was, in the prophecies concerning 
the evangelical state, declared, that un- 
der it, The wolf should dwell with the 
lamb, and the leopard should lie down 


* Qui Christiani nominis opus non agit, 
Christianus non esse videtur.— Salv. de Gub. ἢ. 
4. 

+ Cum pro ipsis operibus etiam verita- 
ti apertissime, qua redarguitur, resistere ca- 
perit, tune preciditur—Aug. de Unit. Eccl. 
cap. 20. 

¢ Nam quam Dominus unus atque idem 
sit, qui habitat in nobis, conjungit ubique et 
copulat suos vinculo unitatis— Firmil. apud 


Cypr. Ep. 75. 

νυ Vide supra. 

~ Luke ii. 14; Acts x. 36; Eph. ii. 17; 
Col. i. 20; Eph. ii. 14; Mark ix. 50; John 
xiv. 27. 


x 2 Tim. ii. 22; Rom. xiv. 19; Eph. iv. 3. 


A DISCOURSE CONCERNING 


with the kid, and the sucking child 
should play on the hole of the a 
that is, that men of all tempers and con- 
ditions, by virtue of this institution, 
should be disposed to live innocently, 
quietly, and lovingly together; so ~ 
they should not hurt or destroy in 
God’s holy mountain; for that would 
be a duty incumbent on the disciples of 
this institution, which all good Christians" 
would observe. 

The evangelical covenant, as it doth 
ally us to God, so it doth confederate us 
together: the sacraments of this coven- 
ant are also symbols of peace and amity 
between those who undertake it. Of 
baptism it is said, that so many of you 
as have been baptized into Christ, have 
put on Christ; and thence, Ye are all 
one in Christ Jesus. All in one spirit 
have been baptized into one body.” And 
in the eucharist, by partaking of one 
individual food, they are transmuted into 
one body and substance: We (saith St. 
Paul) being many, are one bread, one 
body ; for all of us do partake of one 
bread.* 

οἷς By which sacraments also our peo- 
ple appear to be united: for, as many 
grains collected, and ground, and min- 
gled together, make one bread; so in 
Christ, who is the bread of heaven, we 
may know ourselves to be one body, that 
our company or number be conjoined 
and united together.’”’* 

‘With us there is both one church, 
and one mind, and undivided concord.”t 

*‘ Let us hold the peace of the catholic 
church in the unity of concord.” 

‘The bond of concord remaining, 
and the individual sacrament of the cath- 
olic church continuing,” ὅσο. || 


* Quo etipso sacramento populus noster 
adunatus ostenditur: ut quaemadmodum grana 
multa in unum collecta, et commolita, et com- 
mixta, panem unum faciunt; sic in Christo, 
qui est panis ccelestis, unum sciamus esse Cor 
pus, cui eonjunctus sit noster numerus et adu- 
natus.—Cypr. Ep. 63. 

+ Nobis et ecclesia una, et mens juncta, et 
individua concordia.—Cypr. Ep. 57. 

{ Catholice ecclesie pacem concordiz uni- 
tate teneamus.—Ep. 45. 

|| Manente concordiz vinculo, et perseve- 
rante catholic ecclesiz individuo sacramento, 
&c.—Ep. 52. (ad Anton. p. 96.) 

y Isa. xi. 6; Ixv. 25; Ixvi. 12; 
shall learn war no more. 

* Gal. ili. 27, 28; 1 Cor. xii. 13, 

« 1 Cor. x. 7. 


ii. 4,—They 


. ΝΣ eee, + ees 


THE UNITY OF THE CHURCH. 319 


τ He therefore that keeps neither the 
unity of the Spirit, nor the conjunction 
of peace, and separates himself from the 
bond of the church, and the college (or 
society) of priests, can have neither the 
power of a bishop, nor the honour.”* 

Thus in general. But particularly, 
all Christians should assist one another in 
the common defence of truth, piety, and 
peace, when they are assaulted, in the 
propagation of the faith, and enlarge- 
_ ment of the church, which is συγαθλεῖν 

τῆ πίστει τοῦ εὐαγγελίου, to contend to- 
gether for the faith of the gospel; to be 
good soldiers of Christ; warring the 
_ good warfare ;—striving for the faith 
once delivered to the saints." 

Hence if anywhere any heresy or 
bad doctrine should arise, all Christians 
should be ready to declare against it ; 
that it may not infect, or spread a doubt 
arising, as in the case of celebrating 
Faster: ‘“* They all, with one consent, 
declared by letters the decree of the 
church to all everywhere.” 

Especially the pastors of the churches 
are obliged with consent to oppose it.° 

*“ While we laboured here, and with- 
stood the force of envy with the whole 
strength of our faith, your speech assist- 
ed us very much.” 

Thus did the bishops of several 
churches meet to suppress the heresy of 
- P. Samosatenus. 

This was the ground of most synods. 
**So they who afterward in all places 
and several ways were gathered together 
against the innovations of heretics, gave 
their common opinoin in behalf of the 
) faith, as being of one mind: what they 
_ had approved among themselves in a 
_ brotherly way, that they clearly trans- 
_ ferred to those who were absent: and 
they who atthe council of Sardis had 
earnestly contended against the remain- 


* Qui ergo nec unitatem Spiritus, nec con- 
junctionem pacis observat, et se ab ecclesia 

| vinculo, aique a sacerdotum collegio separat, 

episcopi nec potestatem potest habere, nec ho- 

| norem, &c.—IJbid. p. 97. 

Ἵ Πάντες re ped γνώμῃ δι' ἐπιστολῶν ἐκκλησιαστι- 

| κὃν δόγμα τοῖς πανταχόσε diervnodvro.—Euseb. v 


ἃ Laborantes hic nos et contra invidiaw im- 
petum totis fidei viribus resistentes, multum 
sermo vester adjuvit, &e.—Cypr. Ep. 23. 

5 Phil. i.27; 1 Tim. i. 18; vi. 12; 2 Tim. 
iv.7; Jude 3. * Cypr. Ep. 67. 


ders of Arius, sent their judgment to 
those of the eastern churches: and they 
who had then discovered the infection of 
Apolinarius, made their opinions known 
to the western.”* 

If any dissension or faction doth arise 
in any church, other churches, upon 
notice thereof, should yield their aid to 
quench and suppress it; countenancing 
the peaceable, checking and disavowing 
the factious. 

Thus did St. Cyprian help to discounte- 
nance and quash the Novatian βοῇ βγη. 

Thus, when the oriental churches did 
labour under the Arian faction, and dis- 
sensions between the catholics, St. Basil 
(with other orthodox bishops consorting 
with him) did write to the western bish- 
ops (of Italy and France) to yield their 
succour. 

* For this, my brother, we must earn- 
estly endeavour, and ought to endeavour, 
to have a care, as much as in us lies, to 
hold the unity delivered to us from the 
Lord, and by the apostles, whose succes- 
sors we are; and what lies in us,” &c.t 

All Christians should be ready, when 
opportunity doth invite, to admit one an- 
other to conjunction in offices of piety 
and charity ; in prayer, in communion of 
the eucharist, in brotherly conversation, 
and pious conference for edification or 
advice.° 

‘* So that he who flies and avoids com- 
munion with us, you in your prudence 
may know, that such a man breaks him- 
self off from the whole church.”’¢ 

St. Chrysostom doth complain of Epi- 
phanius : 

‘Then when he came to the great 
and holy city Constantinople, he came 


* Οὕτως of μετὰ ταῦτα παντα χῆ ποικίλως ἐπὶ τοῖς 
τῶν αἱρετικῶν ἀθροισθέντες καινίσμασι κοινὴν ὡς σύμ- 
ψυχοι τὴν ὑπὲρ τῆς πίστεως ψῆφον. ἅπερ ἀδελφικῶς 
ἑαυτοῖς ἐδοκίμασαν, ταῦτα τρανῶς τοῖς ἀποῦσι διαπορ- 
θμεύσαντες" καὶ οἷ μὲν ἐκ Σαρδικῆς κατὰ τῶν ᾿Δρείου 
λειψάνων ἀγωνισάμενοι τοῖς ἐν ἀνατολὴ τὴν κρίσιν 
ἐξέπεμπον. οἱ δὲ ἐνταῦθα τὴν ᾿Α πολιναρίου λύμην φω- 
pdcavres, τοῖς ἐν δύσει τὴν ψῆφον ἐγνώριζον. -ατ νη, 
Chalced. ad Imper. Conc. Chale. pars. iii, p. 78. 

+ Hoc enim vel maxime, frater, laboramus, 
et laborare debemus, ut unitatem a Domino, et 
per apostolos nobis successoribus traditam 
quantum possumus, obtinere curemus; et quod 
in nobis est, &¢.—Cypr. Ep. xlii. p. 78. 

t “ὥστε ὃ τὴν πρὸς ἡμᾶς κοινωνίαν ἀποδιδράσκων 
μὴ λανθανέτω ὑμῶν τὴν ἀκριδειαν πάσης ἑαυτὸν τῆς 
ἐκκλησίας drop; nyvés.—Bas. Ep. 75, 

4 Vide Ep. 42. (ad Cornel.), p. 77. 

* Ep. 398. 


ge eee πὰ -:-: 


320 A DISCOURSE 
not out into congregation according to 
custom and the ancient manner, he join- 
ed not himself with us, nor communicat- 
ed with us in the word, and prayer, and 
the holy communion,” &c.* 

So Polycarp, being at Rome, did com- 
municate with P. Anicetus.t 

If dissension arise between divers 
churches, another may interpose to re- 
concile them ; as did the church of Car- 
thage, between that of Rome and Alex- 
andria.‘ 

If any bishop were exceedingly negli- 
gent in the discharge of his office (to 
the common damage of truth and piety) 
his neighbour bishops might admonish 
him thereto; and, if he should not re- 
form, might deprive him of communion.¢ 

All Christians should hold friendly 
correspondence, as occasion doth serve, 
and as it is useful, to signify consent in 
faith, to recommend persons, to foster 
charity, to convey succour and advice, 
to perform all good offices of amity and 
peace. 

** Siricius, who is our companion and 
fellow-labourer, with whom the whole 
world by mutual commerce of canonical 
or communicatory letters agree together 
with us in one common society.’”’¢ 

‘“* The catholic church being one body, 
it is consequent thereto, that we write 
and signify one to another,” &c. || 

In cases of doubt or difficulty one 
church should have recourse to others 
for advice ; and any church should yield 
it. 

** Both common charity and reason re- 
quires, most dear brethren, that we con- 
ceal nothing from your knowledge of 
those things which are done among us, 


* Elra ris μεγάλης καὶ θεοφιλοῦς Ἰζωνσταντινου- 
πύλεως ἐπιδὰς οὐκ εἰς ἐκκλεσίαν ἐξῆλθε κατὰ τὸ εἰωθὸς, 
καὶ τὸν ἄνωθεν κρατήσαντα θεσμὸν οὐχ ἡμῖν συνεγένε- 
το, οὐ λόγου μετέδωκεν, ἐκ εὐχῆς, οὐ κοινωνίας, ἀλλ᾽’ 
ἀποθὰς τοῦ πλοίου, &c.—Chrys. ad Innoc. P. 
(Ep. 122.) 

+ Ἔν τῇ ἐκκλησίᾳ παρεχώρησεν ὁ ’Avixnros τὴν 
εὐχαριστίαν τ΄ Ἰ]υλυκάρπῳ, κατ᾽ ἐντροπὴν δηλονότι. 
—Euseb. v. 24. 

$ Damaso Siricius hodie, qui noster est soci- 
us, cur quo nobis totus orbis commercio for- 
ma'tarum in una communionis societate concor- 
dant.—Opt. lib. ii. p. 40. 

|| “Ενὸς σώματος ὄντος τῆς καθυλικῆς ἐκκλησίας 
ἀκόλουθόν ἐστι γράφειν ἡμᾶς καὶ σηναίνειν ἀλλήλοις, 
&c.—Alex. Alexandria. Socr. i. 6, Theod., 

f Cod. Afr. Can. 101. 

© Cod. Afr. Can. 123, 


CONCERNING 


that so there may be common ad 
taken by us concerning the most use 
way of ordering ecclesiastical affiairs.”* 

One church should acquaint others o 
any extraordinary transaction concern- 
ing the common faith or discipline ; re- 
questing their approbation and counte- 
nance.7 a | 

Thus did the eastern churches give 
account to all other churches of their 
proceedings against.P. Samosatenus,” — | 

‘** Which letters are sent all the world 
over, and brought to the notice of allthe — 
churches, and of all the brethren.”"t 

When any church, or any pastor, was 
oppressed or injured, he might have re- 
course to other churches for their assist- 
ance, in order to relief. 

‘** Let him who is cast out have power 
to apply himself to the neighbouring bish- 
ops, that his cause may be carefully 
heard and discussed.”’|| 

Thus did Athanasius (being overborne 
and expelled from his see by the Arian 
faction) go for refuge to the church of 
Rome. 

St. Chrysostom had recourse to the 
bishop of Rome, and to those of the west, 
as also to the bishop of Antioch. 

VI. Now, because in the transacting of 
these things, the pastors have the chief — 
hand, and act in behalf of the churches 
which they inspect, therefore is the 
church united also by their consent im 
doctrine, their agreement in peace, their 
maintaining intercourse, their concur- 
rence to preserve truth and charity. 

‘“* We ought all to be vigilant and care- 
ful for the body of the whole church, 
r ni 


* Et dilectio communis et ratio exposcit, fra- 
tres charissimi, nihil conscientize vestra su 
trahere de his que-apud nos geruntur, ut sit 
nobis circa utilitatem ecclesiastics administra- 
tionis commuue consilium. Cypr. Ep. 29. (ad 
Cler. Rom.) ye 

+ The practice of this we see frequently im 
St. Cyprian’s Epistles; particularly in Epist. 
4, 15, 23, 29, 30, 42, 48. (P. Corn.) ᾿ 

t Que litere per totum mundum miss® 
sunt, et in notitiam ecclesiis omnibus et uni- 
versis fratribus perlate sunt—Cypr. Ep. δῷ 
(ad Anton. p. 92.) Scripsimus ad Cornelium 
collegam nostram, &c.—Jbid. 

|| Habeat potestatem is qui abjectus est, ut 
episcopos finitimos interpellet, et causa 6105 a= 
diatur ac diligentur tractetur, &c¢.—Cone, 

Can. 17 ; vide Cod. Afr. Can. 125. 

h Euseb. vii. 30. 


THE UNITY OF THE CHURCH. 


where members are dispersed through 


Se 


many several provinces.””* 

“ Seeing the church, which is one and 
catholic, is not rent nor divided, but tru- 
ly knit and united together by the bond 
of priests united one to another.”’t 

“This agrees with the modesty and 
discipline and the very life of all, that 
many of the bishops meeting together 
might order all things in a religious way 
by common advice.”’t 

{1 That, since it having pleased God 
to grant us peace, we begin to have great- 
er meetings of bishops, we may also by 
your advice order and reform every- 
thing.” | 

* Which that, with the rest of our col- 
leagues, we may stedfastly and firmly 
administer; and that we may keep the 


peace of the church, in the unanimity of 


concord, the divine favour will vouchsafe 
to accomplish.”’§ 

“Α great number ef bishops—we met 
together.’’{] 

Bishops being chosen, did acquaint oth- 
er bishops with it: “It was sufficient” 
(saith St. Cyprian to Cornelius) ‘ that 
you should by your letters acquaint us 
that you were made a bishop.”’** 

“ Declare plainly to us who is substi- 
tuted at Arles in the room of Marcian, 


* Omnes nos decet pro corpore totius ec- 


> clesiz, cujus per varias quasque provincias 


membra digesta sunt, excubare.—Cypr. Ep. 
30 (Cler. Rom. ad Cypr. P.) Quod sevis Dei, 
et maxime sacerdotibus.—Cypr. Ep. 42 (ad 
Cornel.) Idcirco copiosum corpus est sacerdo- 
tum, &c.—Cypr. Ep. 67 (p. 161.) 

+ Quondo ecclesia, que catholica una est, 
Scissa non sit, neque divisa, sed sit utique con- 


 Mexa, et cohezrentium sibi invicem sacerdotum 


> 
, 


| 


glutino copulata.— Cypr. Ep. 69. 

¢ Hoc verecundie et discipline et vite ipsi 
omnium convenit—ut episcopi plures in unum 
convenientes—disponere omnia consilli com- 
munis religione possimus.—Cypr. Ep. 14 (Cle- 
70 suo.) 

! Ut cum pace a Domino nobis data plures 
pre positi convenire in unum co@perimus, com- 
municato etiam vobiscum consilio disponere 
Singula et reformare possimus.—Cypr. Ep. 15 
(Clero. Rom.) 

ᾧ Quod ut simul cum ceteris collegis nos- 
tris stabiliter ac firmiter administremus, atque 
ut catholice ecclesia pacem concordim unan- 
imitate teneamus, pertficiet divina dignatio.— 

. Ep. 45 (ad Cornel.) 
Copiosus episcoporum numerus—in unum 
convenimus.——Cypr. Ep. 52. (ad Anton.) 
** Satis erat, ut tute episcopum factum literis 
nunciares.—Cypr. ad Cornel. (Episi. 42.) 


Vor. Ill. 41 


321 


that we may know to whom we should 
direct our brethren, and to whom we 
should write.”’* 

All churches were to ratify the elec- 
tions of bishops duly made by others, 
and to communicate with those. And 
likewise to comply with all reasonable 
acts for communion.' 

To preserve this peace and corres- 
pondence, it was a law and custom, that 
no church should admit to communion 
those which were excommunicated by 
another; or who did schismatically di- 
vide. 

‘“‘ We are all believed to have done the 
same thing, whereby we are found to be 
all of us associated and joined together 
by the same agreement in censure and 
discipline.’ 

The decrees of bishops were sent to 
be subscribed.i 

VII. All Christian churches are one by 
a specifical unity of discipline, resem- 
bling one another in ecclesiastical admin- 
istrations, which are regulated by the in- 
dispensable sanctions and institutions of 
their sovereign. 

They are all bound to use the same 
sacraments, according to the forms ap- 
pointed by our Lord, not admitting any 
substantial alteration. 

They must uphold that sort of order, 
government, and ministry in all its sub- 
stantial parts, which God did appoint in 
the church, or give thereto, as St. Paul 
expresseth it;* it being ἃ temerarious 
and dangerous thing to innovate in those 
matters which our Lord hada special 
care to order and settle. 

ΝΟΥ can they continue in the church 
that have not retained divine and ecclesi- 
astical discipline, neither in good conver- 
sation, nor peaceable life.”’t 

* Significa plane nobis quis in locum Mar- 
ciani Arelate fuerit substitutus, ut sciamus ad 
quem fratres nostros dirigere, et cui scribere 
debeamus.—Cypr. Ep. 67; P. ad Steph. 

+ Idem enim omnes credimur operati, in 
quo deprehendimur eadem omnes censure, et 
disciplines consensione sociati.—Cler. Rom. ad 
Cypr. Epist. 31. 

t ‘Nec remanere in ecclesia possunt qui dei- 
ficam et ecclesiasticam disciplinam nec actus 

‘ Cypr. Ep. 41,42, 52 (pag. 93;) Theod. v. 
9; Euseb. de P. Samos. 

) Vide Conc. Sard. P. Leonis Il. Ep. 2. (ad 
Hisp. Episc.) N. B. p. 385, (tom. v.) P. Be- 
ned. ii. Ep. 16. (p. 404.) 

* 1 Cor. xii. δὸς Eph. iv. 11; Rom. xii7; 
Acts xx. 28. 


322 


In lesser matters of ceremony or dis- 
cipline (instituted by human prudence) 
churches may differ, and it is expedient 
they should do so, in regard to the vari- 
ous circumstances of things, and qualities 
of persons to which discipline should be 
accommodated ; but no power ought to 
abrogate, destroy, or infringe, or violate 
the main form of discipline, constituted 
by divine appointment.' 

Hence, when some confessors had 
abetted Novatianus against Cornelius 
(thereby against a fundamental rule of 
the church, necessary for preserving of 
peace and order therein, that but one 
bishop should be in one church), St. Cyp- 
rian doth thus complain of their proceed- 
ing—.* 

(To act anything) ‘‘ against the sacra- 
ment of divine ordination and catholic 
unity, once delivered,makes an adulterate 
and contrary head out of the church.”’7 

“Forsaking the Lord’s priests 
contrary to the evangelical discipline; a 
new tradition of a sacrilegious institution 
starts υρ.ἢ ἢ 

‘There is one God, and one Christ, 
and one church, and one See founded 
upon Peter by the word of the Lord ; be- 
sides one altar and one priesthood, anoth- 
er altar cannot be erected, nor a new 
priesthood ordained.”’|| 

Hence were the Meletians rejected by 
the church, for introducing ordinations 


Hence was Aérius accounted a heretic, 
for meaning to innovate in so granda 
point of discipline, as the subordination 
of bishops and presbyters. 

VIII. It is expedient that all churches 


sui conversatione, nec morum pace tenuerunt. 
—P. Cornel. apud Cyprian. Ep. 48; vide Ep. 
73. (ad Jub.) 

* Gravat enim me, atque contristat, &c.— 
Ep. 44. (ad Confess. Rom.) 

+ Contra sacramentum seme] traditum divi- 
nz dispositionis et catholic nnitatis adulteruam 
et contrarium caput extra ecclesiam facit.— 
Cyprian. Epist. 42. (ad Cornel.) 

t Relictis Domini sacerdotibus contra 
evangelicam disciplinam nova traditio sacri- 
lege institutionis exsurgat.—Cypr. Ep. 40. 
(Plebi sue.) 

|} Deus unus est, et Christus unus, et eccle- 
sia una, et cathedra una super Petrum Domini 
voce fundata; aliud altare constitui, aut sacer- 
dotium novum fieri preter unum altare, et 
unum sacerdotium, non potest.— hid. 

' Ep. Firmil. (pag. 198;) Aug. Ep. 118 et 
86, supra. 


A DISCOURSE CONCERNING 


should conform to each other in 
matters of prudential discipline, alth 
not instituted or prescribed by God: 
this is a means of preserving peace, and — 
is a beauty or harmony. For difference — 
of practice doth alienate affections, es- 
pecially in common people. 

So the synod of Nice: ‘ee 

‘‘ That all things may be alike ordered 
in every diocese, it hath seemed good to — 
the holy synod, that men should put up 
their prayers to God standing,”*> (viz. 
between Easter and Whitsuntide, and up- 
on the Lord’s day.) 

The church is like the world; for as 
the world doth consist of men, all natu- 
rally subject to one King, Almighty God; 
all obliged to observe his laws, declared 
by natural light; all made of one blood, 
and so brethren ; all endowed with com- 
mon reason; all bound to exercise good 
offices of justice and humanity toward 
each other; to maintain peace and amity 
together; to further each other in the 
prosecution or attainment of those good 
things which conduce to the welfare and 
security of this present life: even 80 
doth the church consist οἵ" persons spirit- 
ually allied, professing the same faith, 
subject to the same law and government 
of Christ’s heavenly kingdom; bound to 
exercise charity, and to maintain peace 
toward each other, and to promote each 
other’s good in order to the future happl- 
ness in heaven. 

All those kinds of unity do plainly 
agree to the universal church of Christ; 
but the question is, Whether the church 
is also necessarily, by the design and ap- 
pointment of God, to be in way of exter 
nal policy under one singular govern- 
ment or jurisdiction of any kind; so 888 
kingdom or commonwealth are united 
under the command of one monarch or 
one senate ? | 

That the church is capable of such δὶ 
union, is not the controversy; that it 1s 
possible it should be so united (supposing 
it may happen that all Christians may be — 
reduced to one. nation, or one civil regi 


* Ὑπὲρ rod πάντα ἐν πάσῃ παροικίᾳ ὁμοίως τάτ- 
τεσθαι, ἑστῶτας ἔδοξε τῇ ἁγίᾳ συνόδῳ τὰς εὐχὰς ἀπον 
διδόναι τῷ Θεῷ.---ΟΔη. 20, Πρὸς τούτοις κἀκεῖνο 
πάρεστι συνορᾷν, ὡς ἐν τηλικούτῳ πράγματι, καὶ τοι- 
αὔτη θρησκείας ἑορτῇ διαφωνίαν ἄργειν ἐστὶν ἀθέμι- 
rov.—Const. M. in Epist. ad Eccles. Euseb. 
Vita Constantini, iti. 18. 


_— 


ment; or that several nations spontane- 
ously may confederate and combine 
themselves into one ecclesiastical com- 
monwealth, administered by the same 
spiritual rules and judges according to 
the same laws) I do not question; that 
when in a manner all Christendom did 
consist of subjects to the Roman empire, 
‘the church then did arrive near such an 
unity, 1 do not at present contest; but 
that such an union of all Christians is 
necessary, or that it was ever instituted 
by Christ, 1 cannot grant; and, for my 
refusal of that opinion, I shall assign di- 
‘vers reasons. 

\ 1. This being a point of great conside- 
‘ration, and trenching upon practice, 
which every one were concerned to 
know ; and there being frequent occa- 
‘sions to declare it; yet the holy scripture 
doth nowhere express or intimate such a 
‘kind of unity ; which is a sufficient proof 
jthat it hath no firm ground. We may 
isay of it, as St. Austin saith of the 
‘church itself, ‘I will not that the holy 
‘church be demonstrated from human 
‘reasonings, but the divine oracles.’’* 

St. Paul particularly, in divers Epis- 
es," designedly treating about the unity 
of the church (together with other points 
jof doctrine neighbouring thereon), and 
amply describing it, doth not yet imply 
vany such unity then extant, or designed 
-to be. ‘ae 

He doth mention and urge the unity of 
‘spirit, of faith, of charity, of peace, of 
relation to our Lord, of communion in 
‘devotions and offices of piety ; but con- 
jcerning any union under one singular 
)visible government or polity he is silent: 
the saith, One Lord, one faith. one bap- 
tism ; one God and Father of all; not 
one monarch, or one senate, or one san- 
jhedrim—which is a pregnant sign that 
‘none such was then instituted; other- 
wise he could not have slipped over a 
point so very material and pertinent to 
‘his discourse. 

2. By the apostolical history it may 
‘appear, that the apostles, in the propaga- 
‘tion of Christianity, and founding of 
Christian societies, had no meaning, did 


* Nolo humanis documentis, sed divinis ora- 
/eulis sanctam ecclesiam demonstrari.—Aug. de 
Unit. cap. 3. 

m™ Eph. iv.; 1 Cor. xii.; Rom. xii.; Gal. 
‘ili, 28. 


THE UNITY OF THE CHURCH. 


take no care, to establish any such polity. 
They did resort to several places 
(whither divine instinct or reasonable oc- 
casion did carry them), where, by their 
preaching having convinced and convert- 
ed a “competent number’’* of persons 
to the embracing Christian doctrine, they 
did appoint pastors to instruct and edify 
them, to administer God’s worship and 
service among them, to contain them in 
good order and peace, exhorting them to 
maintain good correspondence of charity 
and peace with all good Christians oth- 
er-where: this is all we can see done 
by them. ᾿ 
3. The Fathers, in their set treatises, 
and in their incidental discourses about 
the unity of the church (which was de 
facto, and should be de jure in the church) 
do make it to consist only in those unions 
of faith, charity, peace, which we have 
described, not in this political union. 
The Roman church gave this reason 
why they could not admit Marcion into 
their communion,—they would not do it 
without his father’s consent, between 
whom and “them there was one faith 
and one agreement of mind.”’+ 
Tertullian, in his Apologetic, describ- 
ing the unity of the church in his time, 
saith, ‘* We are one body by our agree- 
ment in religion, our unity of discipline, 
and our being in the same covenant of 
hope.t seve 
And more exactly and largely in his 
Prescriptions against heretics, the break- 
ers of unity: ‘Therefore such and so 
many churches are but the same with the 
first apostolical one, from which all are 
derived: thus they become all first, all 
apostolical; whilst they maintain the 
same unity ; whilst there are a com- 
munion of peace, names of brotherhood, 
and contributions of hospitality among 
them; the rights of which are kept up 
by no other means, but the one tradition 
of the same mystery.”’|| 


* "Oy ov ixavév.— Acts xi. 26. ΧΧειροτονῆσαν- 
res αὐτοῖς πρεσβυτέρους Kar’ ἐκκλησίαν. Acts ΣΟΥ͂. 
23. 

t pla γάρ ἐστιν ἡ πίστις καὶ μία ἡ ὁμόνοια. 
—-Epiph. Heer. 42. oe pow 

{ Corpus sumus de conscientia religionis et 
disciplina unitate, et spei faedere.—Apol. 39, 

\| ILaque tot ac tanta ecclesie una est illa ab 
apostolis prima, ex qua omnes; 510 omnes pri- 
ma, et omnes apostolice ; dum unam omnes 
probant unitatem ; commuaricatio pacis, et ap- 


323 


324 


“They and we have one faith, one 
God, the same Christ, the same hope, the 
same baptism ; ina word, we are but 
one church.”’* 

And Constantine the Great, in his 
Epistle to the churches : 

(Our Saviour) “ would have his catho- 
lic church to be one: the members of 
which, though they be divided into many 
and different places, are yet cherished by 
one spirit, that is, by the will of God.” 

And Gregory the Great: 

“Our head, which is Christ, would 
therefore have us be his members, that 
by the joints of charity and faith he might 
make us one body in himself.”’t 

Clemens Alexandrinus defineth the 
church: 

‘* A people gathered together out of 
Jews and Gentiles into one faith, by the 
giving of the testaments fitted into unity 
of (δι. iJ 

“Ὁ This one church therefore partakes 
of the nature of unity, which heresies 
violently endeavour to divide into many ; 
and therefore we affirm the ancient and 
catholic church, whether we respect its 
constitution or our conception of it, its 
beginning or its excellency, to be but 
one ; which into the belief of that one 
creed which is agreeable to its own pe- 
culiar testaments, or rather to that one 
and the same testament, in times however 
different, by the will of one and the same 
God, through one and the same Lord, 
doth unite and combine together all those 
who are before ordained, whom God 
hath predestinated, as knowing that they 


pellatio fraternitatis et contesseratio hospitali- 
tatis ; que jura non alia ratio regit, quam ejus- 
dem sacrameimta una traditio—Tertul. Pre- 
script. cap. 20. 

* Una nobis et illis fides, unus Deus, idem 
Christus, eadem spes, eadem lavacri sacramen- 
ta; semel dixerim, una ecclesia sumus.— Tert. 
de Virg. vel. 2. 

+ Kai μίαν εἶναι τὴν καθολικὴν αὐτοῦ ἐκκλησίαν 
βεβούληται" ἧς εἰ καὶ τὰ μάλιστα εἰς πολλοὺς καὶ δια- 
φύρους τύπους τὰ μέρη διήρηται, ἀλλ᾽ ὅμως ἑνὶ Πνεύ- 

ατι, τουτέστι τῷ Θείῳ βουλήματι 6aXrerat.—Const. 
M. in Ep. ad Eccles. Euseb. Vit. Const. iii. 18. 
$+ Caput nostrum, quod Christus est, ad hoc 
sua esse membra nos voluit, ut per compagem 
charitatis et fidei unum nos in se corpus effice- 
ret.—Greg. M. Ep. vii. 111. 

|| 'O ἐκ νόμου καὶ ἐξ ἐθνῶν εἰς τὴν μίαν πίστιν συ- 
ναγόμενος ads.—Strom, vi. init. Τῇ κατὰ τὰς 
διαθήκας δόσει σκευαζόμενον εἰς ἑνότητα τῆς πίστεως. 


—Ibid. vii. (p. 516.) 


en 


} 


A DISCOURSE CONCERNING 


would be just persons, before the founda- 
tion of the world.””* 

Many passages in the Fathers, appli- 
cable to this point, we have alleged in 
the foregoing discourses.t 

4, The constitution of such an unity 
doth involve the vesting some person or 
some number of persons with a sove- 
reign authority (subordinate to our Lord) 
to be managed in a certain manner; 
either absolutely, according to pleasure 3 
or limitedly, according to certain rules 
prescribed to it. 

But that there was ever any such au- 
thority constituted, or any rules prescrib- 
ed to it by our Lord, or his apostles, doth 
not appear ; and there are divers reasona- 
ble presumptions against it. 

It is reasonable, that whoever claimeth 
such authority, should for assuring his: 
title shew patents of his commission, 
manifestly expressing it ; how otherwise 
can he justly demand obedience, or any 
with satisfaction yield thereto ? 

It was just that the institution of so 
great authority should be forfeited with 
an undoubted charter, that its right might 
be apparent, and the duty of subjection 
might be certain. 

If any such ‘authority had been grant- 
ed by God, in all likelihood it would 
have been clearly mentioned in scripture; 
it being a matter of high importance 
among the establishments of Christianity 
conducing to great effects, and grounding 
much duty. Especially considering that 

There is in scripture frequent occasion 
of mentioning it; in way of history, 
touching the use of it (the acts of sove- 
reign power affording chief matter to 
the history of any society ;) in way of 
direction to those governors how to man- 


* Τῇ γοῦν τοῦ ἑνὸς φῦσει συγκληροῦται ἐκκλησία ἧ 
μία, ἣν eis πολλὰς κατατέμνειν βιάζονται αἱρέσεις" 
κατά τε οὖν ὑπόστασιν, κατά τε ἐπίνοιαν, κατά τε ἂρ- 
χὴν, (principium, ) κατά τε ἐξοχὴν, μόνην εἶναί φα- 
pev τὴν ἀρχαίαν καὶ καθολικὴν ἐκκλησίαν εἰς ἑνότητα 
πίστεως μιᾶς τῆς κατὰ τὰς οἰκείας διαθήκας, μᾶλλον δὲ 
κατὰ τὴν διαθήκην τὴν μίαν διαφόροις τοῖς χρόνοις, 
ἑνὸς τοῦ Θεοῦ τῷ βουλήματι de’ ἑνὸς τοῦ Ἰζυρίου cuv- 
ἄγουσαν τοὺς ἤδη κὰτατεταγμένους, ods προώρισεν, d= 
καίους ἐσομένους πρὸ καταδυλῆς κόσμου ἐγνωκώς .--- 
Strom. vil. (p. 549.) 

+ Catholicam facit simplex et verus intel- 
lectus, intelligere singulare, ac verissimum sa- 
cramentum, et unitas animorum.—Op?. J. (p. 
14.) Ecclesia non parietibus consistit sed in 
dogmatum veritate, &c.—Hier. Ps. 133. 


ΝΡ i © —  o 


THE UNITY OF 


age it; in way of exhortation to inferiors | 
how to behave themselves in regard wd 
it; in way of commending the advanta- 
ges which attend it: it is therefore 
strange that its mention is so balked. | 

The apostles do often speak concern- | 
ing ecclesiastical affairs of all natures, 
concerning the decent administration of 
things, concerning preservation of order. 

and peace, concerning the furtherance of 
edification, concerning the prevention 
and removal of heresies, schisms, fac- 
tions, disorders: upon any of which oc- 
casions it is marvellous that they should | 
not touch that constitution which was the. 
proper means appointed for maintenance 
of truth, order, peace, decency, edifica- 
tion, and all such purposes, for remedy 
of all contrary mischiefs. 

There are mentioned divers schisms 
and dissensions, the which the apostles 
did strive by instruction and persuasion 

to remove ; in which cases, supposing 
such an authority in being, it is a wonder 
that they do not mind the parties dissent- 
ing of having recourse thereto for de- 
cision of their causes, that they do not 
exhort them to a submission thereto, that 
they do not reprove them for declining 
such a remedy. 

It is also strange, that no mention is 
made of any appeal made by any of the 
dissenting parties to the judgment of 
such authority. 

Indeed, if such an authority had then 
been avowed by the Christian churches, 
it is hardly conceivable that any schisms 
could subsist, there being so powerful a 
remedy against them ; then notably visi- 
ble and most effectual, because of its 
fresh institution, before it was darkened 
or weakened by age. 

Whereas the apostolical writings do in- 
culcate our subjection to one Lord in 
heaven, it is much they should never 
consider his vicegerent or vicegerents, 
upon earth ; notifying and pressing the 
duties of obedience and reverence to- 
ward them. 

There are indeed exhortations to hon- 
our the elders, and to obey the guides of 
particular churches ; but the honour and 
obedience due to those paramount author- 
ities, or universal governors, is passed 
over in dead silence, as if no such thing 
had been thought of. 

They do expressly avow the secular 


—- 


THE CHURCH. 325 
preeminence, and press submission to 
the emperor as supreme: why do they 
not likewise mention this no less con- 
siderable ecclesiastical supremancy, or 
enjoin obedience thereto? why honour 
the king, and be subjected to principalites 
so often," but honour the spiritual prince 
or senate doth never occur? 

If there had been any such authority, 
there would probably have been some 
intimation concerning the persons in 
whom it was settled, concerning the 
place of their residence, concerning the 
manner of its being conveyed (by elec- 
tion, succession, or otherwise.) 

Probably the persons would have some 
proper name, title, or character, to dis- 
tinguish them from inferior governors ; 


‘that to the place some mark of preemi- 


nence would have been affixed. 

It is not unlikely, that somewhere 
some rules or directions would have been 
prescribed for the management of so high 
a trust, for preventing miscarriages and 
abuses to which it is notoriously liable. 

It would have been declared absolute, 
or the limits of it would have been deter- 
mined, to prevent its enslaving God’s 
heritage. 

But of these things in the apostolical 
writings, or in any near those times, there 
doth not appear any footstep or pregnant 
intimation. 

There hath never to this day been any 
place but one (namely Rome), which 
hath pretended to be the seat of such an 
authority ; the plea whereof we largely 
have examined. 

At present we shall only observe, that 
before the Roman church was founded, 
there were churches otherwhere ;° there 
was a great church at Jerusalem* (which 
indeed was the “* mother of all churches,”*t 
and was by the Fathers so styled, how- 
ever Rome now arrogates to herself that 
title.) There were issuing from that 
mother a fair offspring of churches (those 
of Judea, of Galilea, of Samaria, of 
Syria and Cilicia, of divers other places), 
before there was any church at Rome, or 


* ᾿Επληθύνετο ἀριθμὸς τῶν μαθητῶν ἐν Ἵερουσα- 
λὴμ of6dpa.— Acts vi. 7. 

t Μήτηρ ἁπασῶν τῶν ἐκκλησιῶν ἡ ἐν 'Ἱεροσολύ- 
pors—Conc. Const in Synod. Ep. Theod. v. 9, 

" Rom, xiii. 1; Tit. i. 1; 1 Pet. ii. 13, 17; 
1 Tim. i. 2. 

9 Acts ii. 41, 47; iv. 4; vi. 1; vii. 1. 


. rr... . — ~~ =. - - eT 2. oe See! 


326 


that St. Peter did come thither; which 
was at least divers years afier our Lord’s 
ascension. St. Paul was converted 
after five years he went to Jerusalem, 
then St. Peter was there; after founteen 
years thence he went to Jerusalem again, 
and then St. Peter was there ; after that, 
he met with St. Peter at Antioch.» 
Where then was this authority seated ? 
How then did the political unity of the 
church subsist? Was the seat of the 
sovereign authority first resident at Jeru- 
salem, when St. Peter preached there? 
Did it walk thence to Antiochia, fixing 
itself there for seven years? Was it 
thence translated to Rome, and settled 
there ever since? Did this roving and 
inconstancy become it? 

5. The primitive state of the church 
did not well comport with such an unity. 

For Christian churches were founded 
in distant places, as the apostles did find 
opportunity, or received direction to 
found them; which therefore could not, 
without extreme inconvenience, have re- 
sort or reference to one authority, any- 
where fixed. 

Each church therefore separately did 
order its own affairs, without recourse 
to others, except for charitable advice or 
relief in cases of extraordinary difficulty 
or urgent need. 

Each church was endowed with a per- 
fect liberty, and a full authority, without 
dependence or subordination. to others, 
to govern its own members, to manage 
its own affairs, to decide controversies 
and causes incident among themselves, 
without allowing appeals, or rendering 
accounts to others. 

This appeareth by the apostolical writ- 
ings of St. Paul and St. John to single 
churches ; wherein they are supposed 
able to exercise spiritual power for es- 
tablishing decency, removing disorders, 
correcting offences, deciding causes, &c.4 

6. This αὐτονομία, liberty of churches, 
doth appear to have long continued in 
practice inviolate; although tempered 
and modelled in accommodation to the 
circumstances of place and time. 

It is true, that if any church did no- 


P Acts ix. 31; xv. 41; xi. 19; viii. 1; 1 


Cor. xvi. 1,19; Rom. xvi.4; Vales. in Eu- 
seb. ii. 16; Gal. i. 18, 19; ii. 1, 9, 11. 
1 Rev. ii, ili.; 1Cor. xiv: 40; 1 Thess. v. 


14; 1 Cor. v. 12; vi. 1. 


A DISCOURSE CONCERNING 


toriously forsake the truth, or commit 
disorder in any kind, other churches did 
sometime take upon them (as the case dic 
move) to warn, advise, reprove it, and to 
declare against its proceedings, as pre- 
judicial, not only to the welfare of that 
church, but to the common interests of 
truth and peace: but this was not in 
way of commanding authority, but of 
fraternal solicitude; or of that liberty 
which equity and prudence do allow to 
equals in regard to common good: 80. : | 
did the Roman church interpose in re- 
claiming the church of Corinth from its 
disorders and seditions;' so did St. 
Cyprian and St. Denys of Alexandria 
meddle in the affairs of the Romanchurch, — 
exhorting Novatian and his adherents to 
return to the peace of their church. 
It is also true, that the bishops of seve- 
ral adjacent churches did use to meet 
upon emergencies (concerning the main- 
tenance of truth, order, and peace ; con- 
cerning settlement and approbation of 
pastors, &c.) to consult and conclude 
upon expedients for attaining such ends ; — 
this probably they did at first in a free 
way, without rule, according to occasion, — 
as prudence suggested ; but afterwards, 
by confederation and consent, those con- 
ventions were formed into method, and 
regulated by certain orders established 
by consent, whence did arise an ecclesi- 
astical unity of government within certain 
precincts, much like that of the United 
States in the Netherlands; the which 
course was very prudential, and useful 
for preserving the truth of religion and 
unity of faith against heretical devices 
springing up in that free age ; for main- 
taining concord and good correspond- 
ence among Christians, together with an 
harmony in manners and discipline ; for 
that otherwise Christendom would have 
been shattered and crumbled into number- 
less parties, discordant in opinion and 
practice ; and consequently alienated in 
affection, which inevitably among most 
men doth follow difference of opinion 
and manners; so that in short time it 
would not have appeared what Chris- — 
tianity was, and consequently the relig-— 
ion, being overgrown with differences — 
and discords, must haye perished. hole 
| 


i 


Thus, in the case about admitting 
ἱ 


τ Iren. ili. cap. 2. 


THE UNITY OF 


Lapsi to communion, St. Cyprian relates,* 
“when the persecution” [of Decius] 
** ceased, so that leave was now given us 
to meet in one place together, a consid- 
erable number of bishops whom their 
own faith and God’s protection had pre- 
served sound and entire” [from the late 
a y and persecution], “ being as- 
sembled, we deliberated of the composi- | 
tion of the matter with wholesome mod- | 
eration,” &c. 

** Which thing also Agrippinus of bless- 
ed memory with his other fellow-bishops 
who then governed the church of Christ 
in the African province, and in Numidia, 
did establish ; and by the well-weighed 
examination of the common advice of 
them all together confirmed it.” 

Thus it was the custom in the churches 
of Asia, as Firmilian telleth us in those. 
words :— 

“ Upon which occasion it necessarily | 
happens, that every year we the elders 
and rulers do come together to regulate 
those things which are committed to our 
care; that if there should be any things 
of greater moment, by common advice | 
they be determined.” —i | 

Yet while things went thus, in order | 
fo common truth and peace, every church 
in more private matters touching its own 
particular state, did retain its liberty and 
authority, without being subject or ac- 
countable to any but the common Lord ; 
in such cases, even synods of bishops 
did not think it proper or just for them 
to interpose, to the prejudice of that 
liberty and power which derived from a 
higher source.|| 


* Persecutione sopita, cum data esset facul- 
tas in unum conveniendi, copiosus episcoporam 
numerus, quos integros et incolumes fide sua 
ac Domini tutela protexit, in unum conyeni- 
mus, et scripturis diu ex utraque parte prolatis, 
temperamentum salubri moderatione libravi- 
mus,‘&c.—Cypr. Ep. 52. (ad Anton.) 

+ Quod pi whl et Agrippinus bone memo- 
riz vircum crteris coepiscopis suis qui illo 
tempore in provincia Africa et Numidia eccle- 
siam Domini gubernabant, statuit et librato 
consilii communis examine firmavit.—Cypr. 
Epist. 71. (ad Quint.) 

¢ Qua ex causa necessario apud nos fit, ut 
per singulos annos seniores et preposili in 
unum conveniamus, ad disponenda ea que cu- 
Te nostre commissa sunt; ut si qua graviora 
sunt communi consilio dirigantur ——, Cypr. 
Ep. 75. 

|| Saperest ut de hac ipsa re singuli quid 
sentiamus, proferamus, neminem judicantes 


THE CHURCH. 227 


These things are very apparent, as by 
the course of ecclesiastical History, so 
particularly in that most precious monu- 
ment of antiquity, St. Cyprian’s Epistles ; 
by which it is most evident, that in those 
times every bishop or pastor was con- 
ceived to have a double relation or ca- 
pacity ; one toward his own flock, an- 
other toward the whole flock : 

One toward his own flock ;* by virtue 
of which, he taking advice of his pres- 
byters, together with ‘the conscience 
of his people assisting,’* did order all 
things tending to particular edification, 
order, peace, reformation, censure, &c., 
without fear of being troubled by appeals, 
or being liable to give any account, but 
to his own Lord, whose vicegerent he 
was.t 

Another toward the whole church, in 
behalf of his people; upon account 
whereof he did (according to occasion or 
order) apply himself to confer with other 
bishops for preservation of the common 
truth and peace, when they could not 
otherwise be well upheld, than by the 
jointconspiring οὗ the pastors of divers 
churches. 


aut a jure communionis aliquem si diversum 
senserit amoventes, &c.—Vide Conc Carthag. 
apud Cypr. p. 399 ; vide Syn. Ant. Can 9. 

* Sub populi assistentis conscientia.—Cypr. 
Ep. 78. 

+ —— Actum suum disponit,et dirigit unus- 
quisque episcopus, rationem propositi sui Do- 
mino redditurus.—Cypr. Ep. 52. Every bish- 
op ordereth and directeth hisown acts, being 
to render an account of his purpose to the 
Lord. Cum _ statutum sit omnibus nobis ac 
gequum sit pariter ac justum, ut uniuscujusque 
causa illic audiatur, ubi est crimen admissum ; 
et singulis pastoribus portio gregis sit adscrip- 
ta, quam regat unusquisque prepositus ratio- 
nem actus sui Domino redditurus.—Cypr. Ep. 
55, ad Since it is ordained by us all, 
and it is likewise just and equal that every 
man’s cause should be there judged where the 
crime is committed, and to each pastor, ἃ por- 
tion of the flock is assigned, which is to rale 
and govern, being to give an account of his 
act tothe Lord. Qua inre nec nos vim cul- 
quam facimus, nec legem damus, cum habeat 
in ecclesie administratione voluntatis su libe- 
rum arbitrium unusquisque prepositus, ratio- 
nem actus sui Domino rediturus.—Cypr. Ep. 
72, ad Steph. P. Vide Ep. \xxiii. p. 186; Ep, 
Ixxvi. p. 212, In which matter neither do we 
offer violence to any man, or presenbe any 
law, since every bishop hath in the government 
of his church the free power of his will, being 
to render an account of his own act unto the 
Lord 


+ Vide Epist. xxviii. 39; xiv. 18. 


So that the case of bishops was like to 
that of princes; each of whom hath | 
free superintendence i in his own territory, 
but for to uphold justice and peace in the 
world, or between adjacent nations, the 
intercourse of several princes is needful. 

The peace of the church was preserv- 
ed by communion of all parts together, 
not by the subjection of the rest to one 

rt. 

7. This political unity doth not well) 
accord with the nature and genius of the 
evangelical dispensation. 

Our Saviour affirmed, that his bing-| 
dom is not of this world; and St. Paul| 
telleth us, that it consisteth in a spiritual | 
influence upon the souls of men; produc- 
ing in them virtue, spiritual joy, and 
peace.* 

It disavoweth and discountenanceth the 
elements of the world, by which worldly 
designs are carried on, and worldly 
frames sustained. 

It requireth not to be managed by _ po- 
litic artifices or fleshly wisdom," but by 
simplicity, sincerity, plain dealing: as 
every subject of it must lay aside all 
guile and dissimulation, so especially 
the officers of it must do so, in conformi- 
ty to the apostles, who had their con- 
versation in the world (and prosecuted 
their design) ἐπ simplicity and godly 
Sincerity, not with fleshly wisdom, but 
by the grace of God; not walking in 


craftiness, or handling the word of | nearly resembling a worldly state, yeas 7 
| in effect soon resolving itself into such a 
_ It needeth not to be supported or en- | ope ; supposing, as is now pretended, 
larged by wealth and pomp, or by com- thatits management is committed to am 


God deceitfully, &c.* 


pulsive force and violence ; for God hath 


chosen the foolish things of the world to\ worldly kingdom; for such a polity cou 
confound the wise ; and the weak things | not be upheld without applying the s 


A DISCOURSE CONCERNING 


faith, but did co-operate to their Joy 5 


necessary for order and edificatic 
derogating from the liberty of Chri 
and from the simplicity of our jolly 

The government of the Christian s 
is represented purely spiritual ; admin 
tered by meek persuasion, not by im 
rious awe ; as an humble ministry, 
as a stately domination ; for the apostl 
themselves did not lord it over men’ 


they did zot preach themselves, but Chri. 
Jesus to be the Lord; and themselv 
their servants for Jesus.* 

It is expressly forbidden to them, 
domineer over God’s people.* 

They are to be qualified with gentle 
ness and patience; they are forbidden 
to strive, and enjoined all to be gentle 
toward all, apt to teach, patient, in- 
meekness instructing those that oppc 
themselves.° 

They are to convince, to rebuke, to ez 
hort with all long-suffering and doc- 
trine.** 

They are furnished with no arms be- 
side the divine panoply ; they bear no 
sword, but that of the Spirit ; which 
the word of God," they may teack 
reprove, they cannot compel .# 

They are not to be entangled in the 
cares of this life.‘t 

But supposing the church was designed 
to be one in this manner of political reg 
iment, it must be quite another thing 


ecclesiastical monarch, it must become ἃ. 


of the world to confound the mighty ; _ means and engines, without practiallll ig 


and base, despicable things, &c., that | 


no flesh should glory in his presence.* | 
And, The weapons of our warfare | 


are not carnal, but 
God, &c.* 

It discountenanceth the imposition of 
new laws and precepts, beside those’ 
which God hath enjoined, or which are | 


mighty through 


t John xviii. 36; Rom. xiv. 17. 
. Gal. iv. 3, 9; Col. ii. 20. 


Yh Bet. hy ἢ, © 2 Cor. vi. 4; 1 Tim. iii. 3; Ti. i. δὲ 
ν 2 Cor. i. 12; iv. 2; ii. 17; 1 Thess. ii. 3,5.| Tim. ii. 24, 25; Chrys. Isid. 

= 1 Cor. i. 27, 28 ; James ii. 5. 4 2 Tim. iv. 2. * Eph. vi. 17. 
52 Cer. x.4. f 2 Tim. ii. 4 


* Episcopus preest volentibus, non nole 
bus.—Hier. Ep. 3. (ad Nepot.) 

+ ᾿Αναλάθετε τὴν πανοπλίαν Θεοῦ —Eph. vi. Ὲ 

t Μάλιστα γὰρ ἁπάντων Χριστιανοῖς οὐκ ἐῤεῖται 
πρὸς βίαν ἐπανορθοῦν τὰ τῶν ἁμαρτανόντων πταίσμᾶ- 
τα . Chrys. de Sacerd. 2, ᾿Ενταῦθα ob 6 
αζόμενον, ἀλλὰ πείθοντα det ποιεῖν ἀμείνω τὸν 


Ττον.- bid. 


= Matt. xv.9; Colos. ii.8, 20, 21; Gal. iv. 


10. 
® 2Cor. i. 24; 
> 1 Pet. v.3; Matt. xx. 25, 26. 


iv. Ds 


the same methods and arts, whereby 
secular governments are maintained.* 

Its majesty must be supported by con- 
-spicuous pomp and phantastry. 

Its dignity and power must be support- 
ed by wealth; which it must corrade 
and accumulate by large incomes, by 
exaction of tributes and taxes. 
| It must exert authority in enacting of 
laws for keeping its state in order, and 
securing its interests, backed with re- 
wards and pains ; especially considering, 
iits title being so dark, and grounded on 
‘no clear warrant, many always will con- 
| est it. 

It must apply constraint and force, for 
procuring obedience, and correcting trans- 
‘gression. 

_ It must have guards to preserve its 
safety and authority. 

It must be engaged in wars, to defend 
itself, and make good its interests. 
| It must use subtlety and artifice for 

promoting its interests, and counterinine 
he policies of adversaries. 
| It must erect judicatories, and must de- 
cide causes with formality of legal pro- 
cess ; whence tedious suits, crafty plead- 
ngs, "quirks of law and pettifoggeries, 
fees and charges, extortion and_bar- 
vetry, &c. will necessarily creep in.t 
All which things do much disagree 
‘rom the original constitution and design 
‘the Christian church, which is averse 
rom pomp, doth reject ‘domination, doth 
ot require craft, wealth, or force, to 
aintain it; but did at first, and may 
subsist without any such means.t 
I do not say, that an ecclesiastical so- 
tiety may not lawfully, for its support, 
ase power, policy, wealth, in some mea- 
sure to uphold or defend itself ; but that 
h constitution needing such things i is not 
jivine ; or that so far as it doth use them, 
‘tis no more than human. 
Thus in effect we see that it hath suc- 
eeded, from the pretence of this unity ; 
he which hath indeed transformed the 


᾿ 
: 
| 
| 


Ϊ 


) * "Erepéy τι παρὰ τὰς ΔῊΝ ἀρχὰς οἱ ἄρ- 
ovres.—Arist. Pol. 1V. 

+ Is modus qui prs te execrabilis 
απο, et qui non dico ecclesiam sed nec forum 
veceret, &c.— Bern. de Consid.i. 9. Attendens 
taque Ἔ. synodus, quod spiritualiasine carna- 
nner nequeant.— Syn. Bass. sess, xii. 
| 

). 108. 

¢ Omnis a filiz regis intrinsecus. 
Aug. Ep. 6 

Vor. fit. 42 


THE UNITY OF THE CHURCH. 


church into a mere worldly state ; where- 
in the monarch beareth the garb of an 
emperor, in external splendour surpass- 
ing all worldly princes ; crowned witha 
triple crown.* 

He assumeth the most haughty titles 
of, Our most holy Lord, the Vicar- 
general of Christ, &c., and he suffereth 
men tocall him the Monarch of Kings, 
&e. 

He hath respects paid him, like to 
which no potentate doth assume (having 
his feet kissed, riding upon the backs of 
men, letting princes hold his stirrup and 
lead his horse.7*) 

He hath a court, and is attended witha 
train of courtiers surpassing in state and 
claiming precedence to the peers of any 
kingdom. 

He is encompassed with armed guards : 
Switzers. 

He hath a vast revenue, supplied by 
tributes and imposts, sore and grievous ; 
the exaction of which hath made divers 
nations of Christendom to groan most 
lamentably. 

He hath raised numberless wars and 
commotions for the promotion and ad- 
vancement of his interests. 

He administereth things with all depth 
of policy, to advance his designs. 

He hath enacted volumns of laws and 
decrees, to which obedience is exacted 
with rigour and forcible constraint.t 

He draweth grist from all parts to his 
courts of judgment, wherein all formali- 
ties of suspense, all the tricks of squeez- 
ing money, Wc. are practised, to the great 
trouble and charge of parties concerned. 

Briefly, it is plain, that he doth exer- 
cise the proudest, mightiest, subtlest dom- 
ination that ever was over Christians.f 

8. The union of the whole church in 
one body, under one government or 
sovereign authority, would be inconven- 


* One crown doth serve an emperor, but he 
must have a tripple: to kiss the hands of a 
king is a sufficient respect, but you cannot 58- 
lute him without kissing his de ssed feet. 

+ That which Seneca. did take for a piece of 


enormous pride in Caligula.—De Bene/. ui. 12. 
¢t Sub mortali. He imposes rigorous oaths 
of fealty and obedience. ᾿ 


|| Exaltatio, et inflatio, et arrogans ac super- 
ba jactatio, non de Christi magisterio, qui hu- 
militatem docet, sed de Antichrist spirita nas- 
citur.—Cypr. Ep. 55 (ad P. Cornel.) 

& Cardin. vid. Uss. p. 103. 


330 A DISCOURSE 


ient and hurtful ; prejudicial to the main 
designs of Christianity; destructive to 
the welfare and peace of mankind in 
many respects. 

This we have shewed particularly con- 
cerning the pretence of the papacy ; 
and those discourses being applicable to 
any like universal authority (perhaps 
With more advantage, monarchy being 
less subject to abuse than other ways of 
government), I shall forbear to say more. 

9. Such an union is of no need, would 
be of small use, or would do little good, 
in balance to the great mischiefs and _in- 
conveniences which it would produce. 

This point also we have declared, in 
regard to the papacy ; and we might say 
the same concerning any other like au- 
thority substituted thereto. 

10. Such a connection of churches is 
not anywise needful or expedient to the 
design of Christianity; which is to re- 
duce mankind to the knowledge, love, 
and reverence of God; toa just and loy- 
ing conversation together; to the prac- 
tice of sobriety, temperance, purity, 
meekness, and all other virtues;" all 
which things may be compassed without 
forming men into such a policy. 

It is expedient there should be particu- 
lar societies, in which men may concur 
in worshipping God, and promoting that 
design by instructing and provoking one 
another to good practice, in‘a regular, de- 
cent, and orderly way. 

It is convenient that the subjects of 
each temporal sovereignty should live, as 
in a civil, so in a spiritual uniformity, in 
order to the preservation of good-will 
and peace among them (for that neigh- 
bours differing in opinion and fashions of 
practice will be apt to contend each for 
his way, and thence to disaffect one 
another), for the beauty and pleasant har- 
mony of agreement in divine things, for 
the more commodioussuccour and defence 
of truth and piety by unanimous concur- 
rence. 

But that all the world should be so 
joined is needless; and will be apt to 
produce more mischief than benefit. 

11. The church, in the scripture sense, 
hath ever continued one; and will ever 
continue so; notwithstanding that it hath 
not had this political unity. 


» Tit. ii. 12. 


CONCERNING a 
ἊΝ 

12. It is in fact apparent, that churches _ 
have not been thus united, which yet — 
have continued catholic and Christian, 

It were great, no less folly than 
charitableness, to say, that the Greek ~ 
church hath been none. a: 

There is no church that hath in effeet 
less reason than that of Rome to pre- — 
scribe to others. 

13. The reasons alleged in proof of such _ 
an unity are insufficient and inconclud- — 
ing; the which (with great diligence, ale _ 
though not with like perspicuity) advane- 
ed by a late divine of great repute, and — 
collected out of his writings with some 
care, are those which briefly proposed do 
follow ; together with answers declaring 
their invalidity. 

Arg. 1. The name church is attributed 
to the whole body of Christians; which 
implieth unity.’ | 

Answ. This indeed doth imply an uni- 
ty of the church, but determineth not the 
kind or ground thereof: there being sev- 
eral kinds of unity; one of those which 
we have touched, or several, or all of 
them may suffice to ground that compre- 
hensive appellation. 

Arg. 11. Our creeds do import the be- 
lief of such an unity; for in the apostolical 
we profess to believe éhe holy catholie — 
church; in the Constantinopolitan, the 
holy catholic and apostolic church. 

Answ. 1. The most ancient summa- 
ries of Christian faith, extant in the first 
Fathers (Ireneus, Tertullian, Cyprian, 
&c.) do not contain this point.* 

The word catholic was not originally in 
the Apostolical (or Roman) Creed, but 
was added after Ruffin and St. Austin’s 
time. 

This article was inserted into the creeds 
upon the rise of heresies and schisms, to 
discountenance and disengage from them. 

Answ. 2. We do avow a catholi¢ 
church in many respects one; wherefore 
not the unity of the church, but the kind 
and manner of unity being in question, 
the Creed doth not oppose what we say, 
nor can with reason be alleged for the 
special kind of unity which is pretended. 

Answ. 3, That the unity mentioned in 
the Constantinopolitan Creed is such as 


' Epil. p. 38; Lat. Ὁ. 114. 
) Epil. Lat. 144. 
* Iren. Tert. Cypr. Cone. Nic. 


, 


THE UNITY OF THE CHURCH. 


policy, is precariously assumed, and re- 
lieth only upon their interpretation ob- 
truded on us. 

Answ. 4. The genuine meaning of that 
article may reasonably be deemed this: 
That we profess our adhering to the body 
of Christians, which diffused over the 
world doth retain the faith taught, the 
| discipline settled, the practices appointed 
by our Lord and his apostles; that we 

maintain general charity toward all good 
Christians ; that we are ready to enter- 
tain communion in holy offices with all 
such; that we are willing to observe the 


| laws and orders established by authority 


or consent of the churches, for mainte- 
nance of truth, order, and peace; that 


| We renounce all heretical doctrines, all 


disorderly practices, all conspiracy with 
any factious combinations of people.* 
Answ. 5. That this is the meaning of 


' the article may sufficiently appear from 
| the reason and occasion of introducing it; 
| which was to secure the truth of Chris- 
| tian doctrine, the authority of ecclesiasti- 


cal discipline, and the common peace of 


| the church; according to the discourses 


| ensis), the which do plainly countenance 
' our interpretation. 


and arguments of the Fathers (Irenzus, 
Tertullian, St. Austin, Vincentius Lirin- 


Answ. 6. It-is not reasonable to inter- 


+ pret the article so as will not consist with 


the state of the church in the apostolical 
and most primitive ages, when evidently 


there was no such a political conjunction 


of Christiaas. 

Arg. Ill. The apostles delivered one 
rule of faith to all churches, the embrac- 
ing and professing whereof, celebrated 
in baptism, was a necessary condition to 


| the admission into the church, and to con- 
'tinuance therein; therefore Christians 
/are combined together in one political 


body.' 


Answ. 1. The consequence is very 


‘weak; for from the antecedent it can 


only be inferred, that (according to the 

sentiment of the ancients) all Christians 

| should consent in one faith; which unity 
we avow ; and who denieth ? 

Answ. 2. By like reason all mankind 

must be united in one political body ; be- 


apacvpaywyat, 


: ° 
| 'Ep. p. 40; Lat. p. 144, 151. 


331 


eur adversaries contend for, of external! cause all men are bound to agree in what 


the light of nature discovereth to be true 
and good; or because the principles of 
natural religion, justice, and humanity are 
common to all. 

Arg. IV. God hath granted to the 
church certain powers and rights, as ju- 
ra majestatis ;" namely, the power of 
the keys (to admit into, to exclude from 
the kingdom of heaven ;) a power to en- 
act laws (for maintenance of its order 
and peace, for its edification and wel- 
fare ;) a power to correct and excommu- 
nicate offenders ; a power to hold assem- 
blies for God’s service ; a power to or- 
dain governors and pastors." 

Answ. 1. These powers are granted 
to the church, because granted to each 
particular church, or distinct society 
of Christians; not to the whole, as such, 
or as distinct from the parts. 

Answ. 2. It is evident, that by virtue 
of such grants particular churches do ex- 
ercise those powers ; and it is impossible 
to infer more from them than a justifica- 
tion of their practice. 

Answ. 3. St. Cyprian often from that 
common grant doth infer the right of ex- 
ercising discipline in each particular 
church; which inference would not be 
good, but upon our supposition; nor in- 
deed otherwise would any particular 
church have ground for its authority. 

Answ. 4. God hath granted the like 
rights to all princes and states; but doth 
it thence follow, that all kingdoms and 
states must be united in one single regi- 
ment? ‘The consequence is just the 
same as in our case. 

Arg. V. Allchurches were tied to ob- 
serve the same laws or rules of practice, 
the same orders of discipline and cus- 
toms; therefore all do make one corpor- 
ation.° 

Answ. 1. That all churches are bound 
to observe the same divine institutions, 
doth argue only an unity of relation to 
the same heavenly King, or a specifical 
unity and similitude of policy, the which 
we do avow. 

Answ. 2. We do also acknowledge it 
convenient and decent, that all churches, 


- τον p. 37,49; Lat. p. 153, 118; Leges 
ferre. Lat. p. 171. 

5" Lat. p. δά. 

* Epil. p.42, 49; Lat. P. 151, 2195 1 Cor, 
xi. 16. 


Φ 


ὌΠ ΨΥ. ΨΥ υκνουι σὰν ~~ νβαδον., 


ἴῃ principal observances introduced by 
human prudence, should agree so near as 
may be; an uniformity in suclf things 
representing and preserving unity of faith, 
of charity, of peace. 

Whence the governors of the primitive 
church did endeavour such an uniformi- 
ty; asthe Fathers of Nice profess in 
the canon forbidding of genuflexion on 
Lord’s day, and in the days of Pente- 
cost.* 

Answ. 3. Yet doth not such an agree- 
ment, or attempt at it, infer a political 
unity; no more than when all men, by 
virtue of a primitive general tradition, 
were tied to offer sacrifices and oblations 
to God, that consideration might argue 
all mento have been under the same 
government; or no more than the usual 
agreement of neighbour nations in di- 
vers fashions doth conclude such an uni- 
ty. 
Answ. 4. In divers customs and obser- 
vances several churches did vary, with 
allowance; which doth rather infer a 
difference of polity, than agreement in 
other observances doth argue an unity 
thereof. 

Answ. 5. St. Cyprian doth affirm, that 
in such matters every bishop had a pow- 
er to use his own discretion, without be- 
ing obliged to comply with others.” 

Arg. VI. The Jewish church was one 
corporation ; and in correspondence there- 
to the Christian church should be such.* 

Answ. 1. As the Christian church 
doth in some things correspond to that of 
the Jews, so it differeth in others, being 


* 'Y nip rod πάντα ἐν πάσῃ παροικίᾳ ὁμοίως φυλάτ- 
τεσθαι.---Οηο. Nic. Can. 20; wide de Paschate. 

+ Vide Aug. Epist. Ixxxvi. (ad Casul.) 
Ep. exviii. ad Jan. Cypr. Ep. lxxv. Ὁ. 198; 
Iren. apud Euseb. v. 24 ; Socr. v. 22; vii. 19. 
Cetera jam discipline et conversationis ad- 
mittunt novitatem correctionis, hac lege ma- 
nente, &c.—Tert. de Virg. vel. Thorn. Lat. p. 
219; P. Greg. I. In una fide nihil officit 
sanctez ecclesi@ consuetudo diversa.—P. Greg. 
I. Epist. i.41; P. Leo 1X. Epist. i. cap. 29. 
Nil obsunt saluti credentium diverse pro lo- 
co et tempore consuetudines, quando una fides 

r dilectionem operans bona que potest uni 

eo commendat omnes. P. Nic. I. Ep. 6. De 
consuetudinibus quidem, quem nobis opponere 
visi estis, scribentes per diversas ecclesias di- 
versas esse consuetudines, si illis canonica non 
resistit auctoritas, pro qua eis obviare debea- 
mus, nil judicamus vel eis resistimus, &c. 

» Cypr. Ep. 73. 

4 Ep. p. 39; Lat. p. 159. 


A DISCOURSE CONCERNING 


designed to excel it: wherefore this 
gumentation cannot be valid ; and 

as well be employed for our opinion 
against it. 4 

Answ. 2. In like manner it may be ~ 
argued, that all Christians should annu- 
ally meet in one place; that all Chris- 
tians should have one arehpriest on earth; — 
that we should all be subject toone tem- 
poral jurisdiction; that we should all — 
speak one language, ὅσο. | 

Answ. 3. There is a great difference 
in the case; for the Israelites were one i 
small nation, which conveniently might 
be embodied ; but the Christian church ᾿ς 
should consist of all nations, which ren- i 
dereth correspondence in this particular — 
unpractisable, at least without great in- 
convenience. 

Answ. 4. Before the law, Christian 
religion, and consequently a Christian 
church, did in substance subsist; but 
what unity of government was there — 
then ὃ" 

Answ. 5. The temporal union of the 
Jews might only figure the spiritual uni-— 
ty of Christians in faith, charity, and 

ace. 

Arg. Vil. All ecclesiastical power was 
derived from the same fountains, by suc- 
cession from the apostles ; therefore the 
church was one political body.* 

Answ. 1. Thence we may rather in- 
fer, that churches are not so united, be- 
cause the founders of them were several 
persons endowed with co-ordinate and 
equal power.* 

Answ. 2. The apostles did in several 
churches constitute bishops, independent — 
from each other; and the like may be 
now, either by succession from those, or 
by the constitutions of human prudence, 
according to emergencies of occasions, 
and circumstances of things. 

Answ. 8. Divers churches were αὐτός, 
vouos and all were so according to St. Cy- 
prian. 

Answ. 4. All temporal power is de- 
rived from Adam, and the patriarchs, an- 
cient fathers of families: doth it thence 
follow, that all the world must be under 
one secular government ? 

Arg. VIII. All churches did exercise 


τ Eus. Hist. i. 4; Baron. App. 2. 
* Ep. p. 51-55; Lat. p. 157. 
' Jren. iii. 3; Tert. Preeser. 31, 32. 


a power of excommunication, or of ex- 
cluding heretics, schismatics, disorderly 
and scandalons people." 

Answ. 1. Each church was_ vested 
with this power: this doth therefore 
only infer a resemblance of several 
churches in discipline ; which we avow. 

Answ. 2. This argueth that all churches 
took themselves to be obliged to preserve 
the same faith, to exercise charity and 
| peace, to maintain the like holiness of 
conversation: what then? do we deny 
this ? 

Answ. 3. All kingdoms and states do 
punish offenders against reason and jus- 
\ tice, do banish seditious and disorderly 
_petsons,do uphold the principles and 
practice of common honesty and morali- 
ty: doth it thence follow that all nations 
must come under one civil government?* 

Arg. 1X. All churches did maintain 
intercourse and commerce with each 
other by formed, communicatory, pacifi- 
catory, commendatory, synodical epis- 
tles.’7 
| Answ. 1. This doth signify, that the 
churches did by admonition, advice, &c. 
help one another in maintenance of the 
common faith ; did endeavour to preserve 


* Excommunication of other chuches is on- 
iy a declaration against the deviation from 

hristian truth, or piety, or charity. Com- 
munio suspensa restituitur demonstrati cau- 
| Sas, quibus id acciderat, jam esse detersas, et 
profitenti conditiones pacis impletas.—P. Inn, 
1. Ep. 16 (De Attico Constant. Ep.) 
| ἢ Litere formate.—Optat. 2. Cone. Milev. 
| Can. 20. Communicatorie—Aug. Ep. 162, 
1163. Kai ra παρὰ Tobrov Ko.wwyixad.—Euseb. vil. 
130; Cypr. Ep. 55, 67. Τράμματα σνστατικά ---- 
| Apost. Can. 12. Evpnyixat.—Conc. Chald. Can. 

11. Svvodexai.—Soz. vii. 11; Cone. VI. Act. 
IL. (p. 158, 198, 223 ;) Greg. M. (Ep. ——) P. 
) Zach. Baron. ann. 743, § 29. Significa plane 
nobis quis in locum Marciani Arelate fuerit 
substitutus, ut sciamus ad quem fratres nos- 
tros dirigere, et cui scribere debeamus 
Cypr. ΓΕ 42,67; ad P. Steph. (p. 161,) Ep. 
155. (N. B. p. 113.) 'Ἑνὸς σώματος ὄντος τῆς κα- 
θολιτῆς ἐκκλεσίας, ἐντολῆς re οὔσης ἐν ταῖς θείας 
γραφαῖς τηρεῖν σύνδεσμον τῆς ὁμονοίας καὶ εἰρήνης, 
ἀκόλουθόν ἐστι γράφειν ἡμᾶς, καὶ σημαίνειν ἀλλήλοις 
ra παρ' ἑκάστοις γιγόμενα, &c.—Alexandri Epist. 
Socr. i. 6. The catholic church being one body, 
i there being moreover a command in the holy 
) scriptures, to preserve the bond of peace and 
'concord ; hence it follows, that what things 
\(happen to, or) are done by any of us, we 
ought to write, and signify to each other. 

* Ep. p. 59, 125; Lat. p. 185, 195. 

* Ep. p. 69; Lat. p. 222. 


THE UNITY OF THE CHURCH. 


charity, friendship, and peace: this is all 
which thence may be concluded. 

Ansu. 2. Secular princes are wont to 
send ambassadors and cnvoys with letters 
and instructions for settlement of cor- 
respondence and preserving peace ; they 
sometimes do recommend their subjects 
to other princes; they expect offices of 
humanity toward their suhjects travel- 
ling or trading any where in the world: 
common reason doth require such things ; 
but may common union of polity from 
hence be inferred ? 

Arg. X. The effectual preservation of 
unity in the primitive church is alleged 
as a strong argument of its being united 
in one government.* 

Answ. 1. That unity of faith and 
charity and discipline, which we admit, 
was indeed preserved, not by influence 
of any one sovereign authority whereof 
there is no mention), but by the concur- 
rent vigilance of bishops, declaring and 
disputing against any novelty in doctrine 
or practice which did start up; by their 
adherence to the doctrine asserted in 
scripture, and confirmed by tradition ; by 
their aiding and abetting one another as 
confederates against errors and disorders 
creeping in. 

Answ. 2. The many differences which 
arose concerning the observation of Eas- 
ter, the rebaptization of heretics, the 
reconciliation of revolters and scandalous 
criminals; concerning the decision of - 
causes and controversies, &c. do more 
clearly shew that there was no standing 
common jurisdiction in the church: for 
had there been such an one, recourse 
would have been had thereto ; and such 
differences by its authority would easily 
have been quashed. 

Arg. ΧΙ. Another argument is ground- 
ed on the relief which one church did 
yield to another, which supposeth all 
churches under one government, impos- 
ing such tribute.* 

Answ. 1. This is a strange fetch ; as if 
all who were under obligation to relieve 


one another in need, were to be under 
one government. ‘Then al! mankind 
must be so. 


Answ. 2. It appeareth by St. Paul, 
that these succours were of free charity, 


~ Ep. p. 64; Lat. p. 221. 
* Ep. p. 119; Lat. p. 209 


OO ————— υ  Μ τυ ὉὩρβϑ 


favour, and liberality ; and not by con- 
straint.* ΄ 

Arg. ΧΗ. The use of councils is also 
alleged as an argument of this unity.” 

Answ. 1. General councils (in case 
truth is disowned, that peace is disturbed, 
that discipline is loosed or perverted), are 
wholesome expedients to clear truth and 
heal breaches: but the holding them is 
no more an argument of political unity 
in the church, than the treaty of Munster 
was a sign of all Europe being under one 
civil government.* 

Answ. 2. They are extraordinary, ar- 
bitrary prudential means of restoring 
truth, peace, order, discipline; but from 
them nothing can be gathered concern- 
ing the continual ordinary state of the 
church. 

Answ. 3. For during a long time the 
church wanted them; and afterwards 
had them but rarely; ‘ for the first three 
hundred years,” saith Bellarmine, “ there 
Was no general assembly ; afterwards 
scarce one in a hundred years.”’7 

And since the breach between the ori- 
ental and western churches, for many 
niet Sy there bath been none. 

et was the church from the begin- 
ning one, till Constantine, and long afier- 
wards. 

Answ. 4. The first general councils 
(indeed all that have been with any prob- 
able show capable of that denomination) 
were congregated by emperors, to cure 
the dissensions of bishops: what there- 
fore can be argued from them, but that 
the emperors did find it good to settle 
peace and truth, and took this for a good 
mean thereto ? 

Alb. Pighius said, that general coun- 
cils were an invention of Constantine; 
and who can confute him ὃ" 

Answ. 5. They do show rather the 
unity of the empire than of the charch; 
or of the church as national under one 
empire, than as Catholic; for it was the 
state which did call and moderate them 
to its purposes. 


* 2 Cor. viii. 3, Αὐθαίρετοι. Verse 8, Ot car’ 
ἐπιταχήν. 2 Cor. ix. 7,"Exacros καθὼς προαιρεῖ- 
ται. Rom. xv. 26, Eidéencuv. Acts xi. 29; 
xxiv. 17, ᾿Ελεημοσύνας ποιήσων. 

ἡ Primis trecentis annis nulla fuit congre- 
gatio generalis; postea vero vix centesimo 
anno.—De Rom. P. i. 8. 

y Ep. p. 51; Lat. P. 400. 

* Bell. de Cone. i. 13. 


* Aug. 


reer ees ssn es tess 


A DISCOURSE CONCERNING 


Answ. 6. It is manifest that — 
gregation of them dependeth on the p 
mission and pleasure of secular powers 
and in all equity should do so (as othe 
where is showed.)* | 

Answ. 7. It is not expedient that the 
should be any of them, now that Chri 
tendom standeth divided under dive 
temporal sovereignties ; for their resc 
tions may intrench on the interests ¢ 
some princes ; and hardly can they 
accommodated to the civil laws and ¢ 
toms of every state. 

Whence we see that France will 
admit the decrees of their Tridentt 
synod. 

Answ. 8. There was no such ine 
venience in them while Christendom 
ina manner confirmed within one em-— 
pire ; for then nothing could be decrees 
or executed without the emperor’s leave 
or to his prejudice. 

Answ. 9. Yea-(as things now stand), 
it is impossible there should be a f 
council ;> most of the bishops bet 
sworn vassals and clients to the pope; 
by their own interests concerned 
maintain his exorbitant grandeur a 
domination. 

Answ. 10. In the opinion of St. 4 
nasius,t there was no reasonable cat 
of synods except in case of new he 
sies springing up, which may be confut 
ed by the joint consent of bishops. 

Answ. 11. As for particular synods 
they do only signify that it was 
for neighbour bishops to conspire in pre 
moting truth, order? and peace, as 
have otherwhere showed.t 3 

Councils have often been convenet 
for bad designs, and been made engine 


* The validity of synodical decrees (as 5Ρ1 
itnal) doth proceed from the obligation to eael 
singular bishop; asif princes in confederac 
do make any sanction, the subjects of each ar 
bound to observe them, not from any relation 
to the body confederating, but because of thet 
obligation to their own prince consenting. 

+ Αἱ δὲ νῦν κινούμεναι παρ᾽ αὐτῶν σύνδοι ποία ᾿ 
ἔχουσιν εὔλογον αἰτίαν, &c.—Athan. de Syn. ΒΡ. 
873. cy 

ξ Subrependi enim occasiones non pretef= 
mittit ambitio, et quoties ob intercurrentes catl- 
sas generalis congregatio facta fuerit sacer 
tum, ditficile est ut cupidiias improboram noah 
aliquid supra mensuram suam non moliatur 
appetere.—Leo M. Ep. 62.(ad Mazimum. 
Ep. ——) —_ 
_ Hist. Trid. p. 67—A free council P. - 

- EP. 


Sti 


4 


. 
7 


THE UNITY OF THE CHURCH. 


to oppress truth and enslave Christen- 
dom. 

That of Antioch against Athanasius: 
of Ariminum for Arianism. The second 
Ephesine, to restore Eutyches and re- 
ject Flavianus. The second of Nice, to 
| impose the worship of babies. The syn- 

od of Ariminum, to countenance Arian. 
So the fourth synod of Lateran (sub Inn. 
III), to settle the prodigious doctrine of 
transubstantiation, and the wicked doc- 
trine of papal authority over princes. 
The first synod of Lyons, to practise 
that hellish doctrine of deposing kings. 
The synod of Constance, to establish the 
maim of the eucharist ; against the Cal- 
istines of Bohemia. The Lateran (un- 
der Leo X.) was called (as the archbish- 
op of Patras affirmed) “for the exalta- 
tion of the apostolical see.”* The syn- 
od of Trent, to settle a raff of errors 
and superstitions. 

Obj. 11. It may further be objected, 
| that this doctrine doth favour the con- 
ceits of the independents, concerning 
» ecclesiastical discipline. 

"Ὁ Lanswer, No. For, 

1. We do assert that every church is 
bound to observe the institutions of Christ, 
and that sort of government which the 
apostles did ordain, consisting of bishops, 
priests, and people. 

2. We avow it expedient (in conform- 
ity to the primitive churches, and in or- 
der to the maintenance of truth, order, 
peace) for several particular churches or 
| parishes to be combined in political cor- 

rations ; as shall be found convenient 

those who have just authority to frame 
such corporations: for that otherwise 
Christianity, being shattered into number- 
less shreds, could hardly subsist; and 
that great confusions must arise. 
| 3. We affirm, that such bodies having 
| been established, and being maintained 
| by just authority, every man is bound to 
endeavour the upholding of them by 
obedience, by peaceable and compliant 
demeanour. 

4. + We acknowledge it a great crime, 


* Pro apostolice sedis exaltatione.—Lat. 
. Sess. ΧΟΡ. 129. 

+ We allow the Apost. Can. 31.—E! ris κα- 
ταφρονήσας τοῦ ἰδίου ἐπισκόπου χωρὶς συναγάγῃ, καὶ 
θυσιαστήριον ἕτερον πήξῃ, μηδὲν κατεγνωκὼς τοῦ ἐπι- 
σκόπου iv εὐσεδείᾳ καὶ δικαιοσύνη, καθαιρείσθω ὡς 
| pOapyxos, Sc. If any person, despising his own 


by factious behaviour in them, or by 
needless separation from them, to disturb 
them, to divide them, to dissolve or sub- 
vert them.° 

5. We conceive it fit that every people 
under one prince (or at least of one na- 
tion, using the same language, civil law, 
and fashions) should be united in the 
bands of ecclesiastical polity; for that 
such a unity apparently is conducible to 
the peace and welfare both of church 
and state; to the furtherance of God’s 
worship and service; to the edification 
of people in charity and piety; by the 
encouragement of secular powers, by 
the concurrent advice and aid of ecclesi- 
astical pastors; by many advantages 
hence arising.* 

6. We suppose all churches obliged to 
observe friendly communion ; and, when 
occasion doth invite, to aid each other by 
assistance and advice, in synods of bish- 
ops, or otherwise. 

7. We do affirm, that all churches are 
obliged to comply with lawful decrees 
and orders, appointed in synods with con- 


sent of their bishops, and allowed by the 


civil authorities under which they live: 
as if the bishops of Spain and France 
assembling should agree upon constitu- 
tions of discipline which the kings of 
both those countries should approve ; and 
which should not thwart God’s laws; 
both those churches, and every man in 
them, were bound to comply in observ- 
ance of them. 

From the premises, divers corollaries 
may be deduced : 

1. Hence it appeareth, that all those 
clamours of the pretended catholics 
against other churches, for not submit- 
ting to the Roman chair fare groundless ; 
they depending on the supposition that 
all churches must necessarily be united 
under one government. 

2. The injustice of the adherents to 
that see ; in claiming an empire (or ju- 
risdiction) over all, which never was de- 


bishop, shall set up a separate meeting, and 
build another altar, having nothing to condemn 
in his bishop, either for his piety or uprightness, 
let him be deposed as one that ambitiously af- 
fects to be a governor, &c. 

* Δίκαιον οὖν ἐστι πάντας τοὺς ἐν τῷ "Ῥωμαίων 
κόσμῳ διδασκάλους τοῦ νόμου αὐτὰ περὶ τοῦ νόμου φρο- 
νεῖν, καὶ μὴ διαφόροις διδασκαλίαις τὴν πίστιν praive 
elyv.—Syn. Rom. apud Theod. ii. 22. 

© Jude xix.—Oi dwodiepifovres. 


336 


signed by our Lord; heavily censuring 
and fiercely persecuting those who will 
not acknowledge it. 

3. All churches, which have a fair 
settlement in severel countries, are co- 
ordinate : neither can one challenge a 
jurisdiction over the other. 

4. The nature of schism is hence de- 
clared ; viz. that it consisteth in disturb- 
ing the order and peace of any single 
church; in withdrawing from it obedi- 
ence and compliance with it; in obstruct- 
ing good correspondence, charity, peace, 
between several churches ; in condemn- 
ing or censuring other churches without 
just cause, or beyond due measure. 

In refusing to maintain communion 
with other churches, without reasonable 
cause ; whence Firmilian did challenge 
pope Stephanus with schism.* 

5. Hence the right way of reconcil- 
ing dissensions among Christians is not 
affecting to set up a political union of 
several churches, or subordination of all 
toone power; not for one church to 
enterprise upon the liberty of others, or 
to bring others under it (as is the prac- 
tice of the Roman church and its abet- 
tors), but for each church to let the 
others alone, quietly enjoying its freedom 
in ecclesiastical administrations; only 
declaring against apparently hurtful er- 
rors and factions; showing good-will, 
yielding succour, advice, comfort, upon 
needful occasion ; according to that 
excellent advice of the Constantinopolitan 
Fathers to the pope and western bishops— 
(after having acquainted them with their 
proceedings) towards the conclusion 
they thus exhort them : 

- We having in a legal and canonical 
way determined these controversies, do 
beseech your reverence to congratulate 
with us, your charity spiritually interced- 
ing, the fear of the Lord also compress- 
ing all human affection, so as to make us 
to prefer the edification of the churches 
to all private respect and favour toward 
each other; for by this means the word 
of faith being consonant among us, and 
Christian charity bearing sway over us, 
we shall cease from speaking after that 
manner which the apostle condemns, I 


* Excidisti enim teipsum ; noli te fallere ; 
siquidem ille est vere schismaticus, qui sea 
communione ecclesiastice unitatis apostatam 
fecerit.—Firmil. apud Cypr. Ep. 79. 


ΡΥ ΡΥ ee ee 2 


A DISCOURSE CONCERNING 


am of Paul, and I am of Apollos, but ἣν 


am of Cephas; for if we all do appear — 


to be of Christ, who is not divided 
amongst us, we shalJl then through God’s 
grace preserve the body of the church 
from schism, and present ourselves be- 
fore the throne of Christ with boldness.””* 

6. All that withdraw their communion 
or obeisance from particular churches 
fairly established (unto which they do be- 
long, or where they reside), do incur the 
guilt of schism: for such persons being 
de jure subject to those particular 
churches, and excommunicating them- 
selves, do consequentially sever them- 
selves from the catholic church; they 
commit great wrong toward that particu. 
lar church, and toward the whole church 
of Christ.t 

7. Neither doth their pretence of join- 
ing themselves to the Roman church ex- 
cuse them from schism: for the Roman 
church hath no reason or right to admit 
or to avow them; it hath no power to ex- 
empt or excuse them from their duty ; it 
thereby abetteth their crime, and involvy- 
eth itself therein; it wrongeth other 
churches.“ As no man is freed from his 
allegiance by pretending to put himself 
under the protection of another prince; 
neither can another prince justly receive 
such disloyal revolters into his patronage. 

It is a rule grounded upon apparent 
equity, and frequently declared by eccle- 
siastical canons, that no church shall ad- 
mit into its protection or communion any 
persons who are excommunicated by 
another church, or who do withdraw 
themselves from it® (for self-excommuni- 


* Ols εὐθέσμος καὶ κανονικῶς παρ᾽ ἡμῖν κεκρατη- 
κόσι καὶ τὴν ὑμετέραν συγχαίρειν παρακαλοῦμεν εὐλά- 
ὄειαν, τῆς πνευματικῆς μεσιτευούδης ἀγάπης, καὶ τοῦ 
κυριακοῦ φόδου πάσαν μὲν καταστέλλοντος (compres- 
SING) ἀνθρωπίνην προσπάθειαν, τὴν δὲ ἐκκλησιῶν ol- 
κοδομὴν προτιμοτέραν ποιοῦντος τῆς πρὸς τὸν καθ᾽ ἕνα 
συμπαθείας ἢ χάριτος" οὕτω γὰρ τοῦτε τῆς πίστεως 
συμφωμηθέντος λόγου, καὶ τῆς χριστιανικῆς κυρωθει- 
σης ἐν ἡμῖν ἀγάπης παυσόμεθα λέγοντες τὸ παρὰ τῶν 
ἀποστόλων κατεγνωσμένον, ᾿Εἰγὼ μέν εἰμι Ἰαύλου, 
ἐγὼ δὲ ᾿Απολλὼ, ἐγὼ δὲ Knga πάντες δὲ Χριστοῦ 
φανέντες, ὃς ἐν ἡμῖν οὐ μεμέρισται ἄσχιστον τὸ σῶμα 
τῆς ἐκκλησίας τηρήσομεν, καὶ τῷ βήματι τοῦ Κυρίου 
μετὰ παῤῥησίας παραστησόμεθα.--- Theod, v. 9. 

+ Aug contra Jul. Ep. 2.—Te certe occiden- 
talis terra generavit, occidentalis regeneravit 
ecclesia: quid ei queeris inferre quod in ea non 
invenisti, quando in ejus membra venisti? imo 
quid, τα. 

4 Syn. Sard. Can. 13, Gr. 

¢ Thornd. Lat. p, 220. 


εν 


: 


THE UNITY OF THE CHURCH. 


cation, or spiritual felony de se, doth in- 
volye the church’s excommunication, de- 
serving it, and preventing it.'*) 

Which canon, as the African Fathers 
do allege and expound it, doth prohibit 
the pope himself from receiving persons 
rejected by any other church.t 
_ So when Marcion, having been excom- 
municated by his own father, coming to 
Rome, did sue to be received by that 
church into communion, they refused, 
telling him, that “they could not do it 
without the consent of his reverend fa- 
_ ther, between whom and them there be- 
ing one faith and one agreement of mind, 
they could not do it in opposition to their 
_ worthy fellow-labourer, who was also his 
father.”’t 

St. Cyprian refused to admit Maximus 
(sent from the Novatian party) to com- 
munion.° 

So did Pope Cornelius reject Felicissi- 
mus, condemned by St. Cyprian, without 
further inquiry.‘ 

It was charged upon Dioscorus as a 
heinous misdemeanour, that ‘he had, 
against the holy canons, by his proper 


* EZ res κληρικὸς ἣ λαϊκὸς ἀφωρισμένος, ἤτοι ἄδεκ- 
τος ἀπελθὼν, ἐν ἑτέρᾳ πόλει δεχθῇ ἄνευ γραμμάτων 
συστατικῶν, ἀφοριζέσθω καὶ ὃ δεξάμενος, καὶ ὃ δεχθε- 
is—Apost. an. 12. ἸΚρατείτω ἡ γνώμη κατὰ τὸν 
κανόνα τὸν διαγορεύοντα τοὺς ὑφ᾽ ἑτέρων ἀποδληθέν- 
τας, ὑφ᾽ ἑτέρων μὴ rpociesar.—Conc. Nic. Can. 5. 
If aty clerk, or Jaic, who hath been excommu- 
nicated, and not yet re-admitted (by his own 
church), shall depart thence, and be received 
in another city without letters commendatory, 
both he who doth receive him, and he that is 
received, let them be excommunicated. Let 
the sentence be ratified which is according to 
that canon which commands others not to ad- 
mit those whom others have ejected. 

ἡ Μηδὲ τοὺς rap’ ἡμῶν ἀποκοινωνήτους eis κοινω- 
νίαν τοῦ λοιποῦ θέλητε δέξασθαι, ἐπειδὰν τοῦτο καὶ τῇ 
ἐν Νικαίᾳ συνόδῳ δρισθὲν εὐχερῶς εὕροι ἡ σὴ cebac- 
peérns.—Syn. Afr. Epist. ad P. Celest. 1. Ev τις 
ὑπὸ τοῦ ἰδίου ἐπισκόπου ἀκοινώνητος γέγονεν, μὴ πρό- 
repov αὐτὸν rap’ ἱτέρων δεχθῆναι, εἰ μὴ ὑπ᾽ αὐτοῦ πα- 
ραδιχθείη τοῦ ἰδίου ἐπισκόπου . Cone. Ant. 
Can. 6; Idem in Concil. Sard. Can, 13, 14, 
(Gree. ) 

1 Ἔλεγε, τί μὴ ἐθελήσατέ με ὑποδίξασθαι; τῶν δὲ 
λεγόντων, ὅτι οὐ δυνάμεθα ἄνευ τῆς ἐπιτροπῆς τοῦ τι- 
μίου πατρός σου τοῦτο πριῆσαι' μία γάρ ἐστιν ἡ πί- 
τις, καὶ μία ἡ ὁμόνοια, καὶ οὐ δυνάμεθα ἐναντιωθῆναι 
εν καλῷ συλλειτουργῷ, πατρὶ δὲ of.—Epiph. Her. 
42. 

Γ Αὐτοκατάκριτος.----Τὶϊ. iii. 11. 


* Eph. lv. p. 113. 

f Ep. lv. init. (abs te rejectum. Vid.) vide 
Rig. p. 79. 

Vou. 43 


337 


authority, received into communion per- 
sons excommunicated by others.’* 


The African synod (at the suggestion 


of St. Austin) decreed, that * if it hap- 


pened that any for their evil deeds were 
deservedly expelled out of the church, 
and taken again into communion by any 
bishop or priest whosoever, that he also 
who received him should incur the same 
penalty of excommunication.”’+ ~ 

The same is by latter papal synods 
decreed.t 

The words of Synesius are remarka- 
ble: he, having excommunicated some 
cruel oppressors, doth thus recommend 
the case to all Christians.|| 

Upon which grounds I do not scruple 
to affirm the recusants in England to be 
no less schismatics than any other sepa- 
ratists.* They are indeed somewhat 
worse ; for most others do only forbear 
communion, these do rudely condemn 
the church, to which they owe obedience; 
yea, Strive to destroy it: they are most 
desperate rebels against it. 

8. Itis the duty and interest of all 


* quosdam ἃ diversis conciliis rite dam- 
natos, in communionem, propria auctoritate, 
suscepit, sanctis regulis precipientibus excom- 
municatos ab aliis, in communionem alios non 
debere suscipere —Epist. Syn. Chaiced. ad Im- 
per. Act. iv. pag. 286. καθαιρεθέντα κανονι- 
κῶς παρὰ τοῦ ἰδίου ἐπισκόπου αὐθεντῆσας ἀκανονΐίστως 
εἰς κοινωνίαν ἐδέξατο.---- να στ. il. 4. 

+ Augustinus episcopus, legatus provincize 
Numidiz dixit: Hoe statuere dignamini, ut si 
qui forte merito facinorum suorum ab ecclesia 
pulsi sunt, et sive ab aliquo episcopo vel pres- 
bytero fuerint in communionem suscepti, etiam 
ipse pari cum eis crimine teneatur obnoxius 
Cod. Afr. Can. 9. 

¢ Sanctorum quippe canonum sanxit aucto- 
ritas, et ea passim ecclesizee consuetudo servat, 
ut a quolibet juste excommunicatum episcopo, 
alius absolvere non presumat.—P. Urd. 1]. 
Epist. 20. (apud Bin.) A suis episcopis ex- 
communicatos, ab aliis episcopis, abbatibus et 
clericis in communionem recipi proculdubio 
prohibemus.—Conc. Lat. J. (sub P. Calixto 11.) 
cap. 9. —Qui vero excommunicato ante- 
quam ab eo qui eum excommunicaverit absol- 
vatur, scienter communicare presumpserit, 
pari sententiz teneatur obnoxius.—Conc, Lat, 
11. (sub Innoc. 11.) Can. 3. 

|| "Emi τούτοις ἡ Πτολεμάϊδος ἐκκλησία τάδε πρὸς 
τὰς ἀπανταχοῦ γῆς ἑαυτῆς ἀδελφὰς διατάττεται 
Ei δέ τις ὡς μικροπολῖτιν ἀποσκυδαλίσει τὴν ἐκκλησί- 
αν; καὶ δέξεται τοὺς ἀποκηρύκτους αὐτῆς (proscribed 
by it) ὡς οὐκ ἀνάγκῃ τῇ πένηται πείθεσθαι, ἴστω σχί- 
σας τὴν ἐκκλησίαν, ἣν μίαν ὃ Χριστός εἶναι βούλεται, 
&c,—Epist. 58, pag. 203, edit. Petav. 

* P. Leo Ep. Ixxxiv. cap. 9. 


328 


churches to disclaim the pretences of the 
Roman court ; maintaining their liberties 
and rights against its usurpations: for 
compliance therewith, as it doth greatly 
prejudice truth*and piety ; (leaving them 
to be corrupted by the ambitious, cove- 
tous, and voluptuous designs of those 
men ;) so it doth remove the genuine 
unity of the church, and peace of Chris- 
tians; unless to be tied by compulsory 
chains (as slaves) be deemed unity or 
peace. 

9. Yet those churches, which, by the 
voluntary consent or command of prin- 
ces, do adhere in confederation to the 
Roman church, we are not, merely upon 
that score, to condemn or reject from 


communion of charity or peace; (for in| 


that they do but use their liberty.) 


A DISCOURSE CONCERNING, &c. 


10. But if such churches do maintain 
impious errors; if they do prescribe 
naughty practices ; if they do reject com- 
munion and peace upon reasonable terms ; 
if they vent unjust and uncharitable cen- 
sures ; if they are turbulent and violent, 
striving by all means to subdue and en- 
slave other churches to their will or their 
dictates—If they damn and persecute all 
who refuse to be their subjects: in such 
cases we may reject such churches as 
heretical or schismatical, or wickedly 
uncharitable and unjust in their proceed- 
ings.* 


* Cuicunque heresi communicans merito ju- 
dicatur a nostra societate removendus.— Gelas. 
Ep. 1, ad Euphem. An communicare, non est 
consentire cum talibus?—P. Sym. 1. Ep. 7. 


OPUSCULA., 


/ 


eee Le Se’ eS TT ee OU 


ἐ Ὁ A + Γ a 
+) ON US areal 


lakes? 
Aaa ae 


+ 


il ae ae 
“κρῖ ΔΈΝ 
τὺ ΠΤ 
x ὶ "Veit Y Ψ 


| 
DE SPIRITU SANCTO. 
. 


Spiritus Sanctus est Persona distincta, 
Patri Filioque coessentialis, et ab 
Utroque procedens. 


Unvm existere Deum (rerum omnium 
Authorem, Custodem, Dominum) uni- 
versus ordo cursusque rerum, nature 

ra vox, gentium unanimis consensus, 
perpetuaque traditio, miraculorum ingens 

ia, oraculorum denique sacrorum ir- 
refragabilis attestatioluculentissime com- 
probant, et evincunt.* 
| Quid sit Deus (cujusmodi nempe per- 
a attributisque gaudeat)ex operi- 
bus divinis observationem nostram sensi- 
biliter incurrentibus, nobis etiam modo 
ro (hoc est, indistincte et imperfecte) 
quadantenus innotescat, nam invisibilia 
Lacreatura mundi per ea que facta 
intellectu conspiciuntur, cum sempi- 
ejus potestas, tum divinitas.” 
_Verum quomodo Deus sit, aut qualis 
t ejus existentia nulla (revelatione se- 
clusa) nobis suppetit aut investigandi ra- 
tio, vel dijudicandi facultas; eam nec 
discere studio, nec intellectu compre- 
endere valemus ; quum is lucem habitans 
inaccessam® nostris a sensibus (naturalis 
scientie fontibus, naturalis judicii funda- 


i unicis) plusquam toto ccelo distet, 
n 


finito sejungatur intervallo. Unde 
prudenter sapiens Hebrieus, Dificile (in- 


| 


i 
i 


“ Mare. xii. 29; 1 Cor. viii, 4; Deut. iv. 39; 


4; x. 12. 


* Rom. i. 20. ¢ 1 Tim. vi. 16. 


OPUSCULA THEOLOGICA, ORATIONES, 


} ET 


POEMATIA. 


quit) @stimamus que in terra sunt, ei, 
gue in prospeciu sunt, invenimus cum la- 
bore: que autem in celis sunt, quis in- 
vestigabit ? sensum tuum quts sciet, nist 
iu dederis sapientiam, et miseris Spir- 
itum tuum de altisstmis ?¢ 

Sed et existentiz divine modum a no- 
bis concipi vel exprimi plurimum obstat, 
quod is ab existendi modo valde dissidet 
earum rerum omnium, que nobis obver- 
santur, aut experientiz nostre subjacent ; 
a quibus nostras elicimus ideas; quibus 
notiones nostras conformamus; quibus 
exprimendis vocabula nostra procudi- 
mus, et accommodamus ; unde fit ei nos- 
tros conceptus, axiomata nostra, nostra- 
que verba parum congruere ; quin et 
necessarium evadit nos de illo cogitantes 
hesitare sepius, aut intricari; de illo 
sermocinantes plerumque balbutire οἱ 
ἀκυρολογεῖν, de illo disquirentes et discep- 
tantes nil aliud ferme quam Andabatas 
agere.* 

Hujusimpotentize (vel inscitiz nostra) 
manifestum in eo specimen apparet, quod 
cuicunque nature spirituali (vel incorpo- 
rez) multee competunt proprietates a no- 
bis impervestigabiles, incomprehensibiles 
et ineffabiles.t| Nam quomodo res par- 
tium expers locum occupet, spatioque co- 


* Τὸν μὲν οὖν ποιητὴν Kat πατέρα τοῦδε τοῦ παντὸς 
εὑρεῖν τε ἔργον, καὶ εὑρόντα εἰς πάντας ἀδύνατον λέ- 
yew.—Plat. Tim. Id enim quod Deus est, 
secundum id quod est, nec humano sermone 
edici, nee humanis auribus percipi, nec huma- 
nis sensibus colligi potest.—Novat. de Trin. 


cap. 7. 

; Phantasmatibus suis illuduntur, quia so- 
lent videre corporaliter vel animalia tria, vel 
queecunque tria corpora suis loets separata, d&c. 

4 Sap. ix. 16. 


342 


extendatur ; qua ratione corpora penetret, 
et ipsis coexistat (illis loco conjuncta, sub- 
stantia vero discreia;) quo pacto nullis 
manibus aut machinis utens apprehendat 
et propellat corpora ; quomoudo denuo nil 
patiens aut accipiens objecta persentiscat 
(quale nil experimur in rebus observationi 
nostre expositis, sed quee spiritibud inesse 
aliunde discimus), equidem nec assequi 
distincte, nec limpide valemus effari. Ad- 
do, fieri posse, quod spiritualibus sub- 
Stantiis aliz complures proprietates con- 
veniant, adhuc fando nobis inaudite, ab 
intellectiis nostri capacitate longitis amo- 
te. 

Preesertim vero circa divine nature et 
operationis (nedum incorporee, sed etiam 
infinite) modos cogitatione versantibus 
innumeri se tales objiciunt labyrinthi. 
Nam, verbi gratia, quaomodo Deus puris- 
sime simplex et indivisibilis omni spatio 
preesens sit, hic et illic totus, ubique im- 
mensus ; quomodo decurrentium tempo- 
rum successionibus cunctis semper adsit, 
easque simul et semel prospectui suo sub- 
jectas habeat ;* quomodo nullas ab objec- 
tis species admittens aut retinens omnia 
comprehendit tam futura, quam presen- 
tia vel preterita, etiam ea que contin- 
genter futura sunt, et a causis procedent 
arbitrariis, atque prorsus indeterminatis: 
quomodo per merum voluntatis actum, et 
unicum verbum enunciando, stupendam 
hane rerum moleme nihilo produxerit: 
quomodo sine mentis ulla distractione vel 
molestia subtilissimas istas innumerabil- 
ium cogitationum, dictorum, factorum 
varietates inspicit ac ordinat—ita curans 
universos tanquam singulos, ita singulos 
tanquam solos:* quomodo nullam muta- 
tionem aut mutationis umbram_ subiens 
decreta statuit et rescindit ; diligit ac odit ; 
gaudet et dolet: quomodo cum omnia fa- 
cillime possit, evenire multa sinat ipsi dis- 
plicentia, quedam infecta dimittat, quibus 
valde delectatur: quomodo, versus om- 
nes creaturas suas admodum bonus et 
benignus, aliquas ita condiderit, ut in ex- 
tremam miseriam facile prolabi possent, 
prolapseque fuerint ; circa hac, inquam, 
similiaque Dei attributa, decreta, opera, 
facta (nobis abunde per revelationem ex- 
plorata ; quoad τὸ ὅτε nempe, non quoad 


* Τίς ἡ τοιαύτη ὑμῶν φιλονεικία τῶν ἐφευρέσεων, 
ὥστε ἀνθρωπίνη φρονήσει ὑπὲρ τὴν ἀνθρωπίνην νόησιν 
bp((eeOar.—Ath. t. 1. 625. 

* Aug. 


DE SPIRITU SANCTO. 


gy - 
rn Γ΄... ------..ἘἘἘ Ἐ 3ὠὠωἠ.-᾽---» ὠςἘςὠ-Ἐ-Ἠ»-τἡἠ ὀ .--ὀ-ο.--- 


epee ΨΥΥ 


τὸ πῶς). si ex nostro sensu concipere, vel 
ad nostrum modum _ eloqui velimus, con- 
tinenter innumeris perplexitatibus et ἐναν- 
τιοφανείαις nos implicari sentiemus ; ut 
subiturum sit exclamare cum Apostolo, 
"Q 6600s πλούτου Kai σοφίας καὶ γνώσεως Θεοῦ" dg 
ἀνεξερεύνητα τὰ κρίματα αὐτοῦ, καὶ ἀνεξιχνίαστοι ab 
ὁδοὶ αὐτοῦ :* quod de providentiz divine 
methodo prolatum ad existentiz divine 
modum ratione quodammodo potiori re- 
feratur.* Ex his autem colligitur et 
consectatur : 

Primo, Quod non est penes nos circa 
modum existentize, divinee, aliunde quam 
e ccelesti revelatione, veram ullam noti- 
tiam acquirere, ullum preeterquam 6 sac- 
ris testimoniis certum judicium formare :¥ 
quod adeo in his φρογεῖν ὑπὲρ ὃ γέγραπ- 
ταις nil aliud est quam desipere. | 

Secundo, Quod ~cirea illam quicquid 
(utcunque conceptu arduum, vel absonum 
dictu) sacris in literis expressum habe- 
tur,t id nobis haud ita mirum aut incred- 
ibile videri debeat, ne statim assensu firmo 
am plectamur ; quod tale videtur, ipsius 
rei sublimitati, vel imbecillitati eaptis 
nostri, vel notionum et vocabulorum nos- 
trorum inopiz imputantes: hoc est, opi 
nor, quod Apostolus docet, ψυχικὸς ἄν- 
Gowzos (id est, homo sola ratione naturali 
utens, anime constans non desuper illu. — 
minatee) οὐ δέχεται τὰ τοῦ πνεύματος τοῦ 
Θεοῦ" μωρία γὰρ αὐτῷ ἐστι" καὶ οὐ δύναται γνῶναι, 
ὅτι πνευματικῶς (id est, 6 Spiritis Sancti 
revelatione) ἀνακρίνεται, 

Tertio, Quod omnis proinde que de 
hujusmodi rebus exoritur, disceptationis 
cardo precipuus in hoc uno vertitur, aa 
Deus hoc vel illud dixerit, vel an hoe po- 
tius vel illud (excluso rationis compro- 
bantis aut improbantis omni suffragio, 
vel prejudicio; quoad rerum materiam 
intelligo, non quoad’ sensum verborum :) 
an Deus, inquam, dixerit, seu directe ver- 
bis ipsissimis, vel consequenter aut ver 
bis equipollentibus ; nam ad illustrandum 
sacre scripture sensum, ‘ad questiones 
expediendas, ad errores submovendos, 
alia subinde vocabula, ex usu comm 
deprompta, adhiberi non licet modo, sed 

* Ei γὰρ al οἱκονομίαι dxardynrrot, πολλῷ μᾶλλον 
atrés.—Chrys. 

+ Τὰ γεγραμμένα καὶ od λέγε καὶ οὐ κινδυνεῦδις "ας 
Maximus apud Athan. Dialog. I. in M 
1 Cor. iv. 6; xiii. 9, 12. 

1 Ta σιωπώμενα μὴ περιεργάζεσθαι.----Β88. 

f Rom. xi. 33 

© 1 Cor. ii. LA. 


a 


pedit, fermeque necessarium est ;* ut 
** fari aliquo modo possimus, quod effari 
non possumus,”” uti scite Augustinus. 
| Hine, quarto, temere Socinys, et qui 
cum eo faciunt, de rebus his agentes, 
cum ipsorum imaginationi minus adblan- 
diens aliquid occurrit, utcunque manifes- 
tis in sacro textu verbis enuaciatum, con- 
tinuo sanam rationem et sensum commu- 
em appellant: quasi vero potius non in- 
. 


na sit ratio, que res adeo captum nos- 
trum (τὸν voor τῆς σαρκὸς," quem appel- 
lat S. Paulus) transcendentes humane 
rationis trutine subdit; et a communi 
ensu maxime non abhorreat, de summo 
erum invisibillum apice nostro ex sen- 
su dijudicare ;+ quasi non extremas re- 
um possibilitates a mentis nostre acie 
discerni, veritatesque cunctas adequate 
nostris vocibus exprimi posse, non ex- 
treme vecordie simul et arrogantie sit 
2xistimare ; quasi denuo non sobrietatis 
2t sapientie multo potius esset, ipsi de se 
estimonium perhibenti Deo (juxta sen- 
sus vocum, quas ejus sapientia selegit, 
sitatis acceptionibus maxime congruas 
et affines), simpliciter et prompte fidem 
adhibere. Sane nostris conceptibus par- 
adoxa, nostris auribus absona videri, de 
quibus nunc agitur, mysteria, confiteri 
on verentur S. Patres: quae tamen ve- 
tissima credunt, divinis testimoniis sub- 
nixi; M7, θαυμάζης, inquit Nyssenus, εἰ 


Ζ΄ . ΄ > . s 
ὃ αὐτὸ συνημμένον καὶ διακεκριμένον εἰναι φαμὲν, καὶ 


δοξον διακεκριμένην 
συνάφειαν', ** Cum queeritur quid tres” (in- 
quit S. Augustinus) ‘* magna inopia huma- 
um laborat eloquium; dictuin est ta- 
nen tres Persons, non ut illud dice- 
retur, sed ne taceretur.’’ 

Hee, etsi dilutius,ad sanctorum Pa- 
um exemplum (qui suze adversus het- 
srodoxorum cavillationes communiende 
doctrine Dei τὸ ἀκατάληπτον, nostraeeque 
rationis infirmitatem, preestruere solent) 
delibare visum est: nunc ad thesin nos- 
tram imprimis explicandam paullo, tum 


διάκρισίν. re συνημμένην, καὶ 


® Ἰζαινοτομεῖν περὶ τὰ ὀνόματα σαφηνείας ἵνεκα.--: 

Naz. Orat. 

ἡ Dignare et tu ista nescire.—Vlicr. ad Cies. 

ta saltem S. Chrysostomus existimavil, μανίαν 

yap ἔγωγε εἶναι iy? τὰν φημὶ φιλονικεῖν εἰδέναι τί 
hv οὐσίαν ἐστὶν ὃ Θεός. Οὐδὲν χεῖρον τοῦ τοῖς λο- 

! ἰσμοῖς πνευματικὰ ἐπιτρέπειν. 

ΠΝ Col. ii. 18. 

Orat. 9, contra Eunom. 

| ) Aug. de Trin. v. 9. 


DE SPIRITU SANCTO. 


343 


comprobandam accingimur. Ejus au- 
tem de subjecto primum nonnulla premit- 
temus. 

Ex iis que visis aciem effugiunt, at 
quee manifestis effectibus sese produnt, 
nihil est ferme quod vento substantia 
penetraptius, impetu citatius, efficacia 
validius comperitur; ex hine fit, ut in 
communi linguarum_ plerarumque omni- 
um usu, ventiseu spiritas nomen ejusmodi 
designandis rebus inserviat,quee cum pre 
substantice puritate vel tenuitate prorsus 
invisibiles sint, magna pernicilate agi, 
magna vi pollere censentur: ita constat 
physicos cujusque corporis quod abstru- 
sissimum, tenuissimum, agilissimum et ef- 
ficacissimum est, ejus spiritum nominare. 
Hine etiam factum, ut ada sensu materia- 
que discretas, intellectu autem et virtute 
prepotente dotatas substantias denotan- 
das translatum sit hoc vocabuli; etiam 
apud Ethnicos, quibus imprimis anima 
nostra (quam et ab ἄνεμος deducunt gram- 
matici) spiritus dicitur: Vita corpore et 
spiritu continetur: et, ‘* Eodem tempore 
suscipimur in lucem, et hoc ceelesti spiritu 
augemur,’* inquit Cicero: preesertim 
apud Stoicos anima sicaudivit: “ἢ Stoicos,” 
inquit ‘Tertullianus, “ allego, qui spiritum 
dicunt animam pene nobiscum.””! Quin 
et ab illis Deo Opt. Max. nomen hoc 
tribuitur : 


Celum ac terram camposque liquentes, 
Lucentemque globum terre, Titaninque astra, 
Spiritus intus agit in. vi. 


Ita cecinit poetarum princeps, Spiritus 
nomine, interpretantibus Lactantio et Ma- 
crobio, Deum intelligens ;" imo suam 
ipse mentem exponit alibi canens, 


Deum ire per omnes 
Terrasque tractusque maris, celumque profiundum. 


Georg. iv. 
Similiter apud Ciceronem Balbus; 
“Heaec,” inquit * ita fieri omnibus inter se 


concinentibus mundi partibus profecto non 
possent, nisi ea uno divino et continuato 
Spiritu continerentur : :»  clarissimeque 
Seneca, ** Prope est,”’ inquit, ‘* a te Deus, 
tecum est, intus est; ita dico, Lucili, 
sacer intra nos Spiritus sedet, malorum 
bonorumque nostrorum observator et 


kK Orat. pro Muren. Orat. de Arusp. resp. 
' Tertull. de An. cap. 6; vide Lips. Stoic, 
Phil. = Lact. i. 5. 


® Cie. de Nat. Deor. 


σὰς 


custos—Bonus vir sine Deo nemo est.”** 
Hinc itidem, denuo, captui nostro con- 
sulentes sacre literze eodem appellamento 
substantias ejusmodi cunctas (corporez 
molis et concretionis exsortes), animam 
humanam, omne genus angelicum, ipsum- 
que summum, jncomprehensibile Numen 
adumbrant. Et Deo quidem assignatur 
hoc nomen ad simplicissimam ejus natur- 
am et potentissimam energiam signific- 
anda; reliquis autem ejusmodi substanti- 
is etiam ad originis sue modum exprim- 
endum attribui videtur, quoniam eas 
Deus spiratione quadam produxit : qualem 
etiam ob causam (ex parte saltem) in 
sacra scriptura id nominis unicuidam 
rei signanter, et modo quodam peculiari 
tribuitur; illi nempe precellentissime 
rei, circa quam presens instituitur disquis- 
itio ; que Spiritus Sanctus Spiritus Dei(Dei 
Patris utique, qui propter ordinis ἐξοχὴν 
sepe Deus appellatur, significatu per- 
sonali), Spiritus Christi, Spiritus Dei 
bonus; sed et ἀπολύτως (haud raro), per 
excellentiam, Spiritus Sanctus Spiritus 
vocatur; que res etiam Dez potentia 
seu virtus nominatur.? Quo de nomine 
breviter observetur. Cum rei cuilibet 
intellectuali tres precipuze facultates, 
voluntas, intellectus, efficacitas, hisque 
congrue tres perfectiones, bonitas, sapi- 
entia, potestas, inesse concipiantur ; ha- 
rum una quedam, juxta mysticam in 
divinis οἰκονομίαν, (ut inde modus et ordo 
subsistendi cuique proprius insinuentur), 
singulz sacre Triadis Persone (ita προ- 
ληπτικῶς loquor) modo quodam appro- 
priatur ; Patri nempe, que facienda sunt 
ex arbitrio decernere ;7 Filio, sapientis- 
sima ratione disponere; Spiritui Sancto, 
virtute prepotente exequi et efficere: 
unde prout Filius Dei Sapientia, ita 
Spiritus sanctus Dei Potentia (substanti- 
alis utique) nominatur: huic certe rei, 
qualiscunque sit (qualis enim, postea 
comprobandum est), satis liquet proprie 
et primario Spiritfis Sancti nomen adscri- 
bi. Verum exinde per figuratam, uti fit, 
deflectionem seu metonymiam, operati- 


* Θεὸς ἐστὶ πνεῦμα νοερὸν καὶ πυρῶδες, οὐκ ἔχον 
μορφὴν, μεταθάλλον δὲ εἰς ἃ βούλεται, καὶ συνεξομοι- 
ούμενον πᾶσιν, —Posid. apud Stob. Θεὸς ἐστὶ 


t Pater omnia pro arbitrio ordinare dicitur, 
et proinde τὸ θέλημα dictus est.— Vide “Ignatium 
in Epist. 

* Sen. Epist. 41. 
P Luc. i. 35; xxiv. 49 


DE SPIRITU SANCTO. 


onis, quam ille Spiritus exerit, mo 
ejus influxus et efficacia, nec non ejus 
effectus qualescunque nomen hoc inter- | 
dum adsumunt. Ita cum ab hoe Spiritu, . 
modo perquam conspicuo, eximia Vis — 
ubertim inderetur apostolis opera mirabi- 
lia perpetrandi, potestas ista (vel ejusce— 
communicatio manifesta, 7) φαγέρωσις τοῦ 
πνεύματος, quam 8. Paulus vocat) dicta — 
est Spiritus Sanctus ;* veluti cum scrip- 
tum habetur in Evangelio Johannis, οὔπω. 
ἦν mvedua ἅγιον," hoc est, nondum ejus- — 
modi potestatem acceperant apostoli, vel — 
nondum ista Sancti Spiritus efficacia 
comparuerat: item ubi discipuli quidam — 
in Actis sibi nondum innotuisse dicunt, — 
an esset Spiritus Sanctus; id est, an talis © 
divine vis peculiaris communicatio. 
Cum vero Spiritus prophetiz, Spiritus — 
revelationis, Spiritus sapientize, similes- 
que memorantur (quales Spiritus augeri, 
auferri, extingui nonnunquam Innuitur),* 
palam est ejusce phrasibus Spiritus Sane- 
ti effectus, dona, charismata, fructus, 2vég- 
γήματα denotari ; qualia proinde numero— 
plurali πνεύματα vyocantur; ut cum aS. 
Paulo precipitur, ζηλωταί ἐστε πνεωμάτωνο, 
οἱ cum ab eo nonnullis διακρίσεις πνεὺ- 
μάτων donari affirmatur; ut et cum pro- 
phetarum τι γεύματα prophetis subjici vel 
subordinari dicuntur τ his autem et ejus- 
modi (quicunque sunt) sensibus meton- 
ymicis exclusis, nos de Spiritu Sancto 
juxta sensum proprium et primarium jam 
agere premonemus, 

” Pro reliquorum terminorum explica- 
tione pauca jam subdemus. Cum Spiri- 
tum Sanctum personam dicimus, intel 
imus rem sinularem_ subsistentem, in 
lectualem (completam scilicet, vel αὖ- 
τοτελῆ), vel, ut Boethius definit, ration- 
alis nature individuam  substantiam; 
Greci ὑπόστασιν (que vox latior etiam 
res intelligentiz expertes comprehen- 
dit), hoc est, substantiam, concrete sump- 
tam, sive rem subsistentem, (τὸ évv- 
πόστατον), huc adhibuerunt; quod vo- 
cabuli etiam in sacra scriptura extat, 
ubi Filius Dei Patris respectu dicitur 
χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ quo 
minus cause fuit, cur Aypostasis verbum 


4 1 Cor: ai 7) © Joh. vii. 39: 
* Act. xix. 2; Rom, vili.5; Eph. i. 17; 2 
Reg. ii. 9. 


| Cor. xii. 6; Gal. v. 22 
xii. 10; xiv. 32. 


‘ | Thess. v.19; 
« 1 Cor. xiv. 12; 
* Heb. i 3. 


DE SPIRITU SANCTO. 345 


ita refugerent, aut timidius admitterent 
Hieronymus, et alii Latini ;~ subverentes 
quippe, ne illo utentes tres essentias 
ere viderentur; cum _ usitatiori 
significatu, ut Augustinus notat, nil aliud 
denotaret substantia quam essentiam. 
** Unde non audemus,” ait ille, ““ di- 
cere unam essentiam, tres substantias, 
sed unam essentiam (vel substantiam), 
tres personas.” Sed _ hoc nil aliud erat, 
ut subnotabat Nazianzenus,* quam περι 
λεξειδιωὼν Cvyouazeivy, de voculis discre- 
pare, cum sive personam, sive hyposta- 
sin, sive τὸ ἑνυπόστατον dicimus, idem 
sentiamus. Nos hoc idcirco ponimus, 
ut Socini et ὁμοδόξων excludamus sen- 
tentiam, que Spiritum Sanctum nil aliud 
esse vult quam accidens, aut accidentale 
quoddam , divinam nempe potentiam, 
vim, aut efficaciam. 
- Distinctam adjungimus, ut Praxez 
| Hermogenis, Noeti, Sabellii, similiumque 
dogma reprobetur ;+ quod Patrem,Filium, 
et Spiritum Sanctum, confundens, ipso- 
rumque proprietates destruens, unam ex 
omnibus Personam trinominem eflingit, 
ἐν μιᾷ ὑποστάσει τρεῖς ὀνομασίας asserens, et τὴν 
τριάδα σωναλοιφὴν efficiens, ut tradit 
Epipbanius. Distinctionis autem voca- 
bulum pre reli quis huic mysterio com- 
modius applicari consent  scholastici ; 
quum diversitas et differentia nonnullum 
essentiz discrimen subinnuere videantur. 
‘In divinis,” inquit Thomas, “ vitare de- 
bemus nomen diversitatis et differentiz ; 
possumus autem uti nomine distinctionis, 
propter oppositionem relativam :”? quam 
amen cautelam haud morosius observant 
\Patres; nam apud illos subinde προσώπων 
Pregores et διαφορὰ quin et nonnunquam 
ἡεαίρεσις, occurrunt; quanquam δεάκρισιν 
ubentius adhibere videantur. Nos sim- 
pliciter asserimus Personas τοῖς ἰδεώμασι 
διακρίνεσθαι, ut Nyssenus ait, ἄλλον καὶ 
ἄλλον, ut Nazianzenus, persistere ;t a se 
ere, plusquam mero conceptu vel no- 


* Naz. 39, et 32, Orat.—repi τὸν ἤχον μικρο- 
ογεῖν, circa sonum argutari. 

t Qs pire τὴν Σαδολλίου νόσον χώραν λαβεῖν 
υγχεομένων τῶν ὑποστάσιων, εἴτουν τῶν ἰδιοτήτων 
ναιρουμένων ..----ῬΆΓΓΟ5, Concil. Const. Epist. ad 
onc. Rom. Thod. v. 9. 
$ Naz. Orat. 23.—Aidsacxe τοσοῦτον εἰδέναι μό- 
ov, μονάδα ἐν πριάδι προσκυνουμένην, παράδοξον ἔχου- 
αν καὶ τὴν διαίρεσιν και τὴν ἵνωσιν. 


| oY Epist. ad Damasum. Aug. de Trin. 
| Vou. II. 44 


mine, distingui,* propter distinctas per- 
sonales proprietates, seu relationes. 

Porro, cum coessentialem (hoc est, 
ὁμοούσιον, quod vocabulum adeo_per- 
crebuit olim, et contentione tanta passim 
exagitatum est, quod σύνδεσμον, πίστεως, 
et ὀρθοδοξίας propugnaclum, recte sen- 
tientium, qui proinde ὁμουσιαςταὶ, coes- 
sentialiste dicti sunt, tesseram appellitant 
Patres) dicimus Patri Filioque Spiritum 
Sanctum, intelligimus essentiam Dei 
(que simplex est et una), cum suis 
omnibus perfectionibus et attributis (zter- 
nitate, majestate bonitate, sapientia, 
potentia) infinitis, Spiritui Sancto inesse, 
vereque attribui: vel idem brevius effer- 
endo, Spiritum Sanctum esse Deum; con- 
tra quam olim semi-Ariani, qui dicti sunt, 
et princeps inter eos Macedonius, statue- 
bant. Hasce vero thesis nostre partes 
S. Augustinus ita bene paucis complexus 
est: “Pater,” inquit,* “et Filius, et 
Spirtus Sanctus, et propter individuam 
substantiam unus Deus est, et propter 
uniuscujusque proprietatem tres Persone 
sunt, et propter singulorum perfectionem 
partes unius Dei non sunt.” 

Ultimo, Cum Spiritum Sanctum a Pa- 
tre Filioque, procedere dicimus, modus 
et ordo designantur originis huic divine 
Persone convenientis: Spiritui nempe 
Sancto, peculiari modo (ineffabil: quidem 
illo, sed qui per hoc processionis voca- 
bulum utcunque designatur), tam a Filio, 
quam a Patre, divinam quam habet es- 
sentiam communicari; contra quam nu- 
periores Greci dogmatizant. 

His expositis, thesis nostre singulas 
partes breviter (etenim ne fusius aut 
pensiculatius agam, rerum vetat multitu- 
do) comprobatas dabo. 

I. Imprimis, Contra Sabellhium dico, 
Spiritum Sanctum a Patre Filioque vere, 
plusquam nomine, distingui. 

Distinguitur a Patre , nam, 

1. Patris Spiritus dicitur ; neque pro- 
culdubio illa relatio commentitia est, aut 
reali fundamento destitutur: ejus  ita- 
que termini sunt vere distincti.’ 

2. Spiritus Sanctus a Patre ἐκπορεύεται 
(hoe est, egreditur vel procedit ;) alius 
itaque sit oportet; nec enim ab eo quic- 
quam vere procedere concipiatur, ἃ quo 


* Apud Augustinum persone sepe diverse 
dicuntur. 

* Contra Maxim. lib. iil. 

Υ 1 Cor. ii. 10, 11, &c. 


346 


non nisi: conceptu vel nomine tenus 
differt.” 

3. Consimiliter a Patre mitti, conferri, 
donari dicitur ; que certe veram aliqua- 
lem distinctionem arguunt.* 

4. Spiritui Sancto tribuuntur nonnulla, 
que Patri minus congruunt;  veluti 
speciatim quod σωματικῷ εἴδει specie cor- 
porea apparuerit ;» quod descenderit, et 
resederit super Christum, adspectante 
Baptista: Vidi, inquit Johannes, Spzri- 
tum descendentem quasi columbam, et 
mansit super eum: Atqui Deum (Patrem 
utique) nemo vidit unguam, ait idem 
Evangelista: nec eum, S. Paulus addit, 
videre quisquam potest.° | 

5. Denique Spiritus Sanctus est noster 
apud Deum advocatus, clamans in cordi- 
bus nostris, et Patrem interpellans (ὑπε- 
ρεντυγ χάνων) pro nobis:* id officil, id 
actus manifeste veram  distinctionem 
supponit. 

Pares ob causas etiam a Fillo distingui- 
tur Spiritus Sanctus: nam, 

1. Filii Spiritus dicitur ; neque de ni- 
hilo hec relatio.° 

2. A Filio mittitur: ἰδοὺ éy6 ἀποστέλλω, 
inquit Christus de Spiritu Sancto.* 

3. Super Christum descendit et mansit, 
ipsum replevit, ipsum egit, seu duxit ; ip- 
sum unxit; sed et ejus operatione Filius 
carnem suscepit: ergo diversus est a 
Filio.® 

4. Aperte distinguit ipse Christus inter 
obloqui. Filio, et in Spiritum Sanctum 
blasphemare." 

5. Spiritus Sanctus a Filio accepturus 
dicitur, quod annunciarit discipulis, ac 
inde Filium glorificare.' 

6. Multa Filius fecit, et passus est, 
que Spiritui Sancto convenire vel at- 
tribui nequeunt; quod incarnatus est, et 
humanam naturam suscepit ; quod passus 
est, resurrexit, ascendit in ccelos. 

7. Exerte demum Spiritus Sanctus di- 
citur alius a Filio: ᾿Εἰγὼ ἐρωτήσω τὸν Ἰϊατέρα καὶ 
ἄλλον παράκλητον δώσει ὑμῖν,) ait Dominus. 


z Joh. xv. 26. 

® Joh. xiv. 26, 16; 1 Cor. ii. 12; Gal iv. 6. 

» Luce. iii. 22. 

ὁ Joh. i. 32, 33,18; 1 Joh. iv. 12; 1 Tim. 
vi. 16. ᾿ 

4 ἐν ᾧ xpafopev—Rom. vill. 15, 26; Gal. iv. 
6; Joh. xvi. 14. 

* Gal. iv. 6. 

® Luc. iv. 1; Job. ill. 34, 

» Matt. xii. 31. 

i Joh. xiv. 16. 


f Lue. xxiv. 49. 


i Joh. xvi. 14. 


+ a 
’ ᾿ 
Ἂς 
Ἷ 


DE SPIRITU SANCTO. 


Ita separatim Spiritus Sancti ab utro- 
que distinctio monstratur. Porro con- 
juncte variis in locis hee distinctio sig- 
nificatur ; nam tribus illis, constanti qua- 
dam ceconomia, certus ordo assignatur, 
propria munia quedam et energize pecu- 
liares adscribuntur ; id quod absque reali 
fundamento factum existimare par non est. 
Per Christum (inquit 8. Paulus) habemus 
accessum in uno Spiritu ad Patrem:* quor- 
sum per has ambages hac districta metho- 
do proceditur, si Pater, Filius, et Spiritus 
Sanctus solo nomine distinguuntur? qu- 
orsum et idem apostolus ita benedicit? 
Gratia Domini nostri Jesu Christi,et cha- 
ritas Dei, et communicatio Spiritus Sane- 
tt sit cum omnibus vobis :' quorsum is 
discerte Patri energematum, Filio minis- 
teriorum, Spiritui Sancto charismatum, 
peculiarem adsignat dispensationem ὃ 
Quorsum etiam S. Petrus sanctorum 
electionem Patri predestinanti, Filio 
propitianti, Spiritui sanctificanti adscri- 
bit?™ Sane divinorum oraculorum gra- 
vitati, simplicitati sinceritati non conven- 
it, ita perpetuo tenore tres illos, ut tres, ne- 
dum nominibus, at reipsa, essendi modo, 
operatione diversos proponere, si nulla 
preter notionalem illam subsit distinctio ? 
quid hoc aliud esset, quam nobis errandi 
non tam occasionem prebere, quam ne- 
cessitatem imponere? nisi veritatis un- 
icos magistros consulto argutos, perplexos 
et obscuros arbitrari velimus. Porro, 
tres in ccelo testimonium perhibere Pa- 
trem, Filium, et Spiritum Sanctum afhr- 
mat 8. Johannes in Epistola Prima* 
(saltem, si textus αὐθεντία constet;) quod 
et indubie, licet non junctim, ut in Epis- 
tola sua, asseverat in Evangelio; nam 
Joh. viii. 18. Ego sum inquit Christus) 
qui testimonium perhibeo de meipso, et 
testimonium de me perhibet, qui me misit, 
Pater: rursusque Joh; xv. 26. Cum 
autem venerit Paracletus, ille testimonium 
perhibebit de me. Ecce tres in celo 
testes: atque tria nomina (qualia putes 
Marcus, ‘Tullius, Cicero), vel tribus nom- 
inibus insignita res omni modo eadem, 
tres testes haud confecerint, Denique 
baptismi forma distinctionem hance evine- 
it; nam baptismum subeuntes, Patrem, 
Filium, et Spiritam Sanctum agnoscere 


k Eph. ii. 18. 
1 2 Cor. xiii. 13; 1 Cor. xii. 4, 5, 6. 
m { Pet. i. 2. ® Joh. v. 7. 


DE SPIRITU SANCTO. 


profitemur ; iis singulis cultum preestam- 
us, et obsequium policemur ; quod agen- 
tes nos paria facere vult Sabellius, ac si 
subditi Caio, Julio, Cesarique fidem 
obstringere juberentur ; quale quid a Deo 
solenniter institui, nemo non videt quam 
absurdum sitstatuere. Satis hc, opinor, 
Sabellianum dogma convellunt, nostre- 
que thesis unam partem confirmant. 

II. Dicimus, secundo, Spiritum Sanc- 
tum esse Personam, non accidentale quid, 
ut sentiunt assecle Socini. 

1. Suadetur hoc imprimis ex lis, que 
de Patris ac Spiritus Sancti distinctione 
prelibata sunt. Etenim ejusmodi tenuis, 
aut ferme nulla, distinctio, qualis inter 
ens quodpiam et ejus efficaciam versatur 
(presertim in hoc casu, si Dei simplicis- 
simam naturam et simplicissimum agendi 
modum attendamus), minus rem attingit, 
nec omnino sufficit illi fundande distinc- 
tioni, quam inter Patrem et Spiritum 
Sanctum (uti monstratum est) constituit 
scriptura. Enimveroin hac parte Soc- 
inus (quanquam is subinde catholicis 
Sabellianismum impingere solet) a Sabel- 
lio nihil discrepat ; etenim Sabellius ipse 
Filium et Spiritum Sanctum Patris alias 
ac alias energias esse; ut et sic eosa 
patre, velut a sole lucem ac calorem, dis- 
tingui professus est ; quod non obstitit ne 
Patres eumquasi nullam poneret veram 
distinctionem, redargurent: prout revera 
Deus a potent, tia vel efficacia sua, quoad 
rem ipsam, non distinguitur. 

2. Porro,Colligitur hoc ex ipso Spiritus 
nomine, quod certe primario substantiis 
(tam corporeis quam incorporeis) impos- 
itum est, ipsi Deo (οὐσιωδῶς intellecto) 
angelis, anime humane; que res. uni- 
verse sunt substanti#; unde verisimile 
fit, ei de qua agimus rei, quoniam et ipsa 
pariter est substantia, ab optimo vocum 
arbitro Deo, Spiritus nomen assignari ; 
Sancti, distinctionis in gratiam, insigni 
adposito epitheto. Confirmatur hoc ex 
eo, quod cum ipse Deus οὐσιωδῶς sit 
Spiritus (ut apud S. Johannem in Evan- 
gelio habetur expressum), ejus_ efh 
cacia parum apte sibi nomen hoc idem 
adsciscat; prout inde quod anima nostra 
essentialiter est spiritus, incongruum 
esset ejus vim quampiam anime spiritum 
appellare.’ [dem amplius exinde confirma- 
tur, quod qui bono Dei Spiritui opponitur 


* Joh. iv. 24. 


: aie 


347 


spiritus malus non est efficacia Dei, sed 
res subsistens ; id quod et bonum quoque 
Spiritum arguit esse rem subsistentem : 
idem corroboratur ex eo, quod Sanctus 
Spiritus ab apostolo comparatur ei spir- 
itul, qui in homine situs ejus intima 
consilia rimatur et persentiscit; spiritus 
autem hominis est substantiale quid ; 
unde παραλλήλως et Spiritum Sanctum 
esse tale quid innuitur.e His accedit, 
quod Spiritui Sancto potentia, vis, 


efficacia ascribuntur ; εἰσ τὸ περισσεῦειν ὑμᾶς ἐν 


τῇ ἐλπίδι, ἐν δυνάμει πνεύματος ἁγίου, inquit S. 
Paulus ;* potentiam vero potentiz, vim 
vi, efficaciam efficacie adscribi, non ita 
congruum est. 

3. Porro, Sacra scriptura (quacum lo- 
quente sentire nos decet) Spiritum Sanc- 
tum passim ut Personam describit, per- 
sonalibus elogiis, officiis, attributis, op- 
erationibus insignitam ; talibus et illis, 
que divine tantum efficaci# nec sono 
nec re conveniunt. 1. Imprimis de Spiritu 
Sancto loquens, Persone congruum ar- 
ticulum ipsi consulto et quasi de industria 
accommodat. Joh. xvi. 13. ὅταν ἔλθῃ ἐκεῖνος, τὸ 
mvevpa τῆς ἀληθείας. 1 Cor. i). 11. τὰ τοῦ Θεοῦ οὐδεὶς 
οἶδεν, ἐὶ μὴ τὸ τνεῦμα τοῦ Ocotv.* Quorsum ita (ali- 
oquin preter analogie grammatice ra- 
tionem) stylum temperare, vel inflectere, 
nisi ut Spiritus Sancti personalitas sub- 
indicetur? is si nil aliud quam Dei vis 
esset, nihil opus esset, imo potius incom- 
modum foret, ejusmodi phrases adhibere. 
Rursus. 2. Attribuit illa Spiritui Sancto 
officia personalia: Magistri ; ἐκεῖνος ὑμᾶς διδά- 
gcc παντα. Ductoris ; δὲηγήσει ὑμᾶς εἰς πᾶσαν τὴν 
ἀλήθειαν" Monitoris ; ὑπομνήσει ὑμᾶς πάντα' Testis; 
ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ" quinimo (quod for- 
tius evincit) Legati, qui mentem divinam 
non tamquam a se, verum uta Patre 
Filioque deputatus ac instructus annun- 
οἷαι; Οὐ λαλήσει ἀφ᾽ ἑαυτοῦ, ἀλλ᾽ ὅσα ἂν ἀκούσῃ λα- 
λήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν" πάντα ὅσα 
ἔχει ὃ Ilavrijp ἐμά ἐστι" διὰ τοῦτο εἶπον, ὅτι ἐκ ποῦ 
ἐμοῦ λήψδται"" que sane nullo pacto di- 
vine potentie vel efficacie conveniunt, 
at personam  liquidissime _respiciunt : 
nam quod ab agente quopiam peragitur, 
id de ejus efficacia, tanquam ab ipso 
distincta, predicari, preter loquendi ra- 
tionem atque morem fit; presertimque 


P 1 Sam. xvi. 14; 1 Cor, ii. 10, 11, 

4 Rom. xv. 13, 19. 

τ Joh. xvi. 13; xiv. 26; xv. 26; 1 Cog, ii, 11. 
* Joh. xiv. 26; xvi. 13; xv. 26. 

* Joh. xvi. 13, 15. 


348 


divine (nos simplicissime planissimeque 
docendos suscipientis) scripture ab indole 
abhorret. Dei efficaciam a Patre Fi- 
lioque mitti, a Patre Filioque (non a 
seipso; a quo seipso dic sodes ὃ qui ipsum 
ab ipso Patre non distinguis) loqui, a 
Patre vel Filio que annunciet audire, 
quam horride durum et obscurum est? 
quid non audent, qui sacris literis) ad 
nos instruendos comparatis) ejusmodi ca- 
liginem adspergere nonverentur ? Quine- 
tiam adsimiliter Spiritui Sancti paracleti 
(seu advocatz) tribuitur officium, qui apud 
Deum causam nostram agit, pro nobis 
orat ac intercedit; verum Patris effica- 
ciam (que vix concipi potest, neque con- 
cipi debet, a Patre distincta) Deum al- 
loqui, Patri nobisque mediam _ inter- 
poni, nimis quam (ut cetera) perplex- 
um est, et αἰγιγματῶδες. 3. Porro, 
Spiritui quoque Sancto 8. Scriptura 
ribuit facultates, et his adnexas  op- 
erationes, plane personales ; quales sunt 
Intellectus ; Spiritus omnia perscrutatur, 
etiam profunda Dei: Tis οἶδεν, εἰ μὴ τὸ 
Πνεῦμα; Voluntas; διαιρεῖ ἐκάστῳ κα- 
θώς βούλεται. Affectus tristitie et ire ; 
μὴ λυπεῖτε τὸ πνεῦμα τὸ ἅγιον τοῦ Θεου, ϑρίγιίμηι 
ejus exacerbarunt ; Sensus; ὅσα ἂν ἁκοῦ- 
σῃ λαλήσει. Sefmo ;cum ἐπ ἐμ 46 altbi 
sepe, Non enim vos estis, qui loguimini, 
sed Spiritus Patris vestri qui loguitur 
in vobis. Dixit Spiritus Sanctus, Se- 
parate miht Barnabum atqua Saulum ;* 
Addo locum illum (ut mihi videtur) lo- 
culentissimum, Act. x. 19, Petro autem 
cogitante de visione, dizit Spiritus ei, 
Ecce tres viri querunt te; surge itaque 
et vade cum eis, nihil dubitans ; quia 
ego misi illos. Hee, inquam, et agnata 
complura liquido personalia sunt ; neque 
qualitatem aliquam aut energiam, sed 
hypostasin vivam ac intellectualem re- 
presentant: hxc omnia ceu per προσω- 
ποποιΐαν (hoc est, quasi dramatice), pro- 
lata interpretari, quid fuerit aliud quam 
oracula Dei velut in Pythios griphos 
transformare, deque the ologia mythologi- 
am efficere? ut emphasis causa, in re 
minus obscura vel ardua, ejusmodi sche- 
mata nonnunquam adhibeat 8S. Scriptura, 
nil officit, fateor; sed ut rem gravissi- 


« Rom. viii. 26. 


τ 1Cor. ii. 10; xii. 11; Joh. iii. 8; Eph. iv. 
30; Psal. evi. 43; John xvi. 33; Matt. x. 20; 
Act. xiii. 2. 


DE SPIRITU SANCTO. 


mam sublimissimamque quasi perpetuo — 


tortuosis istis loquendi formis involvat 
equidem ejus sanctissimz simplicissim 


que majestati consentaneum haud videtur: — 


certe prout simplicius, clarius et intellig- 
ibilius, ita majori compendio dici potuis- 
set, Deus cognoscit, Deus vult, Deus hoe 
vel illo modo afficitur ; Deus loguitur : 
quam Dei vis cognoscit, Dei potentia 
vult, Det eficacia loquitur. Si nihil hi 
modi loquendi discreparent, at saltem 
clarior, simplicior ceu expeditior est ille ; 
nec adeo dubiis aut erroribus ansam pre- 
bet. Non inepta saltem deberet esse 
προσωποποιΐα talis, at que rei proposite 
quam apposite conyeniret; id quod in 
hoe casu non contingit; nam ex illis 
saltem attributis personalibus nonnulla 
sensus istos figuratos vix admittunt; aut 
plane duriusculum est divinam vim cog- 
noscere, vel audire; et divinam effica- 
ciam ira vel meestitia affici (hoc est ἐνέρ- 
γείαν pati) quis commode dixerit ὃ 

4, Spiritus Sanctus simili modo, pari- 
que jure, quo Pater et Filius, est fidei, 
cultus, obsequii nostri objectum: addo, 
cum in Spiritum Sanctum blasphemia 
committi dicitur, eadem plane loquendi 
forma, qua in Filium, significatur eodem 
modo Spiritum Sanctum esse personam 
quo Filius est persona: alioquin com- 
paratio minus apte videretur instituta : 
id quod cum alias plurifariam constet 
(ut postmodum ostendetur), tum preser- 
tim e S. Baptismi forma ab ipso Domino 
instituta; ubi scilicet eque in Spiritus 
Sancti nomen, ac in nomen Patris et 
Filii baptizmur; quo significatur, atque 
solenni contestatione sancitur, e parte: 
quidem divina tres illos ita junctos et 
quasi confcederatos nobis conspiranter 
propitios et faventes esse; nos ab iis in 
disciplinam, in gratiam, in clientelam 
accip|; eos nobis (feederis initi leges at- 
que conditiones implentibus) paratos et 
promissi jure velnt obstrictos esse bene- 
ficia quedam eximia elargiri; e parte 
vero nostra, nos solida fide tres illos pare 
iter (hoc est penitus) agnoscere et amp- 
lecti; nos in illis parem (hoc est, sum- 
mam) spem et fiduciam reponere ; eos 
omnes et singulos suprema nos reverentia 
prosequi; quin et iis perpetuum. (et quo- 
ad ejus a nobis fieri potest, perfeetum) 
obsequium sancte spondemus: quod ag- 
entes (sicut Athanasius, vel sub Atha- 
nasii nomine quis alius vetustus scriptor 


effatur*) plusquam simpliciter adoramus 
Spiritum Sanctum (εἰ δὲ μή εἰσι τέλειοι ριστια- 
vot of κατηχούμενοι, πρὶν ἢ βαπτισθῶσι, βαπτισθέντες 
δὲ τελειοῦνται᾽ τὸ βάπτισμα ἄρα μεῖζόν ἐστι τῆς προσ- 
κυνήσεως.) Exhinc quis non perspicit, 
in hoc religionis nostrz primo prscipuo- | 
que mysterio Spiritum Sanctum nobis ut) 
yersonam exhiberi, circa illum ut talem 
nostri precellentem hanc officii partem, 
cultum hunc eximium versari? Hue au- 
tem attendentes adversantium sententiam 
multis sentiemus incommodis urgeri. 
Nam si Spiritus Sanctus non est persona, 
minus apte (vel potius admodum incon- 
grue) cum duabus aliis personis in eund- 
em ordinem censumque cooptatur; min- 
us recte res adeo toto genere diverse 

bsistentes, et non subsistentes) copul- 
antur, nobisque forma prorsus eadem 
tanquam similia cultus abjecta proponun- 
tur; quin et frustra ac superflue Spiritus | 
Sancti nomen adponi videtur, si nil pre- 
ter Dei Patris éfficaciam designat: nam 
Patrem agnoscentes, ejus una patientiam 
etefficaciam (divine nature congruam) 
a imus: Patrem colentes, simul ejus 
potentiam suspicimus ; Patri nos in obse- 
ium addicentes, ejus juxta potestati nos 
subdimus : veluti si quis regi se fidum et 
obsequentem. pollicitus ac obtestatus est, 
| eatenus abunde satisfecit officio suo, nihil 
ut sit opus post fidem sic obstrictam, eti- 
am se regi potentiz vel efficaci® cuip- 
jam devotum profiteri. Supervacaneum 
) fegem a regia potentia divelli quis non 
videt? Sciscitari quoque licet, annon 
| simili ratione par esset in divine bonit- 
atis, aut divine justitie, vel divine sapi- 
enti, vel alterius cujusvis attributi divini 
momen, eque ac in nomen divine po- 
tentiz nos consecrari? Miras itaque ten- 
ebras et affanias augusto huic mysterio 
inducit expositio Sociniana ; q sod tamen 
decuit clarissime “nobis et simplicissime 
proponi; ne in ipso Christian τ profes- 
sionis aditu cespitandi porrigeretur oc- 
casio. 

5. Etiam perspicue Spiritus Sancti 
personalitatem evincit, quod sub visibili 
rei subsistentis specie, «idee σωματιχῷ, 
apparuisse memoratur in Evangelio. Rei 
scilicet accidentalis res substantialis haud- 
) quaquam idoneum est symbolum aut re- 
| presentamen ; nec ejus nomen adsumat 

commode. Rei minime subsistenti par- 


eee eee 


* Tom. ii. p. 265; Dial. i. eontra Maced. 


DE SPIRITU SANCTO. 


349 


um congruit ad instar columbz descend- 
ere, Christoque incumbere: quod si Spirit- 
us Sanctus esset tantum efficacia Dei 
Patris (quandoquidem facultatum et op- 
erationum effectus suppositis suis aptis- 
sime tribuuntur), exinde dici posset (idque 
rectius et magis proprie), Patrem ipsum 
apparuisse corporea specie, Patrem des- 
cendisse, Patrem Cliristo insedisse ; Pa- 
trem S. Baptiste conspectum esse; 
quod a veri specie nimisquam abludit, et 
a nobis antea rejectum est. ‘Taceo (quod 
antehac attigimus) Spiritum Sanctum in- 
ter tres in σοῖο testificantes recenseri; 
quod et peccatum in Spiritum Sanctum a 
peccatis disterminatur in Deum Patrem 
admissis. Utet pretereo quod Person- 
arum trinitas, e Patrum complurium sen- 
tentia, in illa que Abrahamo facta est 
apparitione (ubi, Apparuit εἰ Dominus ; 
et Apparuerunt εἰ tres viri, dicitur) re- 
presentatur ; ut et quod eandem hymnus 
ille τρεσᾶγιοσ (apud Esaiam et Apocalyp- 
pten) insinuat ;* ut et quod, Creavit El- 
ohim Faciamus hominem, et similia, eo- 
dem re ferantur:* nam e dictis Socinia- 
nus error abunde refutatus videtur, et 
altera theseos nostre pars constabilita. 

lll. Asserimus, tertio (supposita jam 
ejus personalitate), Spiritum Sanctum 
esse coessentialem Patri Filioque; seu 
divinam illam unicam essentiam ei eum 
Patre et Filio communem esse; seu, 
quod eodem recidit, Spiritum Sanctum 
esse Deum (summum illum, absolute 
propriissimeque dictum.) Cum enim 
unum esse Deum et sacrz liter passim 
clament, et omnes facile consentiant, si 
Spiritus Sanctus sit Deus, Patri Filioque 
(qui jam Deus esse supponitur) necessario 
coessentialis erit: quod vero Spiritus 
Sanctus est Deus (contra Macedonium, et 
ei ὁμοδόξους) hujusmodi demonstratur 
argumentis. 

1. Spiritui Sancto Dei nomina maxime 
propria titulique summopere divini passim 
attribuuntur; ex interpretatione justa ni- 
mirum, et consequentia perspicua ; quate 
enus s®penumero (pene dixeraim semper) 
variis ex occasionibus simul ad Deum et 
Spiritum Sanctum eadem verba, opera, 


* Cur non hic accipiamus visibiliter insinu- 
atam per creaturam visibilem Trinitatis equa- 
litatem, atque in tribus personis unam eandem- 
que substantiam ?—Aug. Trin. Il. 11, 12. Je- 
hovah Eloheim, Deut. vi. 6. 

* Gen. xviii. |; Esa. vi.3; Apoc. iv. 8. 


350 DE SPIRITU SANCTO. 


factaque. referuntur; quicquid ut Deus 
dixisse, fecisse, vel utcunque gessisse 
tradatur, id etiam a Spiritu Sancto juxta 
dictatum, confectum, transactumque per- 
hibeatur ; et vicissim ut qnicquid Spirit- 
um Sanctum quomodocunque spectet, id 
pariter ad Deum referatur; id quod re- 
bus Dei Spiritusque Sancti nomine desig- 
natis essentialem intercedere quandam 
identitatem vel unitatem arguit. De Is- 


_ raelitis nequiter incredulis et immorigeris 


in Psalmo dicitur: Tentaverunt et ex- 
acerbaverunt Deum excelsum ; id sic ex- 
primit Esaias : Ad zracundiam provocav- 
erunt, et afflixerunt Spiritum Sanctum 
ejus. Ananiam insimulatS. Petrus, quod 
spiritui Sancto mentitus esset, ac inde 
quod Deo: Ananias, inquit, cur tentavit 
Sathanas cor tuum mentirz, Spiritua 
Sancto 2 mox autem subjicit, Non ment- 
ilus es hominibus, sed Deo ;* plane, nom- 
inibus illis eandem rem designat ; plus- 
quam innuit idem esse mentiri Spiritu! 
Sancto, atque mentiri Deo. Servator 
noster, ut homo, conceptus est a Spiritu 
Sancto, ptoptereaque Dei. natus fuit: 
Spiritus Sanctus (inquit angelus_ille) 
superveniet in te, et virtus Altissimi ob- 
umbrabit {δὲ ; ideoque quod et nascetur 
ex te sanctum vocabitur Filius Dei ;* 
quomodo constabit aut consequetur id, nis! 
Spiritus Sanctus sit Deus ? Dominus etiam 
nostercum Dei, tum Spiritus Sancti virtute 
miracula perpetrasse narratur; Si ego 
(apud Matthzum ait ipse) in Spiritu Dei 
ejicio demones ; apud Lucam vero, Si ego 
digito Dei (hoc est, Dei potentia) ejicio 
demonia.* Eadem in Actis Petrus De- 
um fecisse dicit. Utramque phrasin 
equipollenter effert S. Paulus per duvvd- 
pec πνεύματος ἰἁγίου. Scriptura Sancta, 
quoniam a Spiritu Sancto dictata, θεόπ- 
γευστος dicitur.® Dixit in prophetis 
Spiritus, ait B. Petrus, et idem alii pas- 
sim; Dixit in tisdem Deus, ait Apostolus 
ad Hebreos, et itidem alii, toties, quoties 
S. pagina Dei Verbum appellatur.© Spir- 
itus Sanctus in cordibus nostris charitatem 
diffundit, et operatur; ideo θεοδίδακτοι 
dicimur ad nos mutuo diligendum :* quin 


Υ Psal Ixxviii. 56; Isa. lxiii. 10; vi. 9; Act. 
xxviii. 25; vide 1 Cor. xii. 4; Act. v. 3, 4. 

* Luc. i. 35. 

® Matt. xii. 28; Luc. xi. 20; Act. ii. 22, 

» Rom. xv. 19; 2 Tim iii. 16. 

¢1Pet.i.11; Heb.i.1; 2 Peti. 21, &c.; 
Luce, i. 70. 4 1 Thess. iv. 8, 9. 


omnis virtus idcirco promiscue Deo Spir- 
ituique Sancto tanquaam immediatis au- 
thoribus ascribitur : πνεύματι Θεοῦ ἄγεσ- 
θαι, et 6 Θεός ἐστιν ἐνεργῶν καὶ Oédeiv καὶ τὸ ἑνερ- - 
yet”, idem denotant. Unusquisque porro 
fidelis Christianus ideo temp/um (hoc est, 
locus Deo sacratus) vocitatur, quatenus ei 
Spiritus Sanctus speciali modo presens 
est: Οὐκ οἴδατε, ὅτι ναὸς Θεοῦ ἐστε, καὶ τὸ [πνεῦμα 
τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν ; (inquit Paulus ;) Anaon 
scitis vos esse Dei sacrarium 2° unde sci- 
tis? inde, quod Dei Spiritus vos incolit; 
quoniam utique divini Spiritus inhabitatio 
nil aliud est quam inhabitatio Dei. Rur- 
sus idem Apostolus, ἐν ᾧ καί dusts συνοι- 
κοδομεῖσθε εἰς κατοικητὴριον τοῦ Θεοῦ ἐν πνεῦματι" 
ad habitaculum Dei in Spiritu ;* hoc est, 
eatenus habitaculum Dei, quatenus Spir- 
itus Sanctus in vobis habitat. Quomodo 
disertius aut penitius Spiritus Sancti divi- 
nitas enunciari poterat? Accedit, quod 
expresse S Paulus Spiritum Sanctum ap- 
pellat Dominum ; ‘O δὲ Κύριος τὸ πνεῦμά 
ἐστι: τὸ πνεῦμα verbis immediate subse- 
quentibus τὸ πνεῦμα Kvpiovdicitur (quod et pri- 
usin eodem capite τὸ πνεῦμα Θεοῦ ζῶντος, uti 
Chrysostomus adnotat;) itaque Domini 
Spiritus et ipse Dominus est, ad quem 
Judzi, dempto velamine mentes eorum 
obtegente, revertentur. Demum §&. Jo- 
hannes Patrem, Filium, et Sp. Sanctum 
unum esse testatur; adeoque Spiritus 
Sanctus est Deus, utrique coessentialis." 

Exhine corollarii loco, Macedoniano- 
rum retunditur importunitas, nihil aliud 
fere, quam ubinam Spiritus Sanctus in 
sacris literis exerte Deus appellatur, scis- 
citantium.' Ubi deus appellatur, ais? 
Ubinon? inquam ego: siquidem cum 
passim in eodem diplomate, vel in eadem 
historia, Cesari et lmperatori eadem dic- 
ta, facta, gesta memorentur, recte pro- 
nunciari possit, quod ibidem Czesar ap- 
pellatur imperator; id quod nemo, reor, 
inficias ibit. 

2. Spiritui Sancto expressissime tribu- 
untur omnigene Dei perfectiones incum- 
municabiles, divine nature characteres 
etidiomata. Ipsum imprimis Sancté (ab- 
solute, αὐτογομαστικῶς, characteristice po- 
situm) epitheton huc  pertinet: siquidem 


¢ Rom. viii. 14; Phil. ii, 13; 1 Cor. iii. 16, 
17; vi. 19; 2Cor. vi. 16; Rom, vii. 9. 

' Ephes, ii. 22. 

8 2 Cor. iii. 17, et v. 3. 

* 1 John v. 7, 

' Dial. in Maced. apud 5, Athan. 


DE SPIRITU SANCTO. 


; (ut in Anne hymno habetur), Non esi 


sanctus ut est Dominus, neque enim est 
alius extra tei—non est alius nempe pre- 


ter Deum absolute perfecteque sanctus 


(hoc est, a rebus omnibus intervallo quam 
longissimo segregatus, procul exaltatus 
supra omnia, peculiariter venerabilis et 
angustus) unde Sanctus ille,“O ἅγιος, 
Dei nomen est plane διακριτεικόν imo 
Spiritus ipsius nomen (itidem absolute, et 
eminenter positum) adeoque summam 
puritatem et perfectissimam (ut cum bar- 
baris loquar) actualitatem signans, idem 
innuere videtur: quin etiam eternitas, 
immensitas, omniscientia, omnipotentia 
(quibus utique nullz concipi possunt excel- 
siores, aut Deo magis proprie perfectio- 
nes)Spirtui Sancto tribuuntur. A®ternitas; 
nam αἰώνιον πνεῦμα dicitur Apostolo ad 
Hebreos; Quanto magis (inquit ille) 
sanguis Christi, qui per Spiritum Ater- 
num* semetipsum obtulit immaculatum 
Dei?' Immensitas; Quo (inquit Psal- 
mographus) ibo a Spiritu tuo? et quoa 
facie tua fugiam 2" questio negationem 
involvit, ejusque manifestam innuit ration- 
em: a Spiritu tuo fugere non est, quon- 
jam is ubique presens est. Omniscien- 
tia; Spiritus (inquit B. Paulus) omnia 
perscrutatur (id est, omnia, perfecte, fun- 
ditusqne comprehendit), etiam profunda 
Dei, καὶ τὰ θάθη τοῦ Θεοῦ." hoe est, om- 
nia, nulla re exclusa; nam si τὰ δάθη. 
tum omnia proculdubio, que Deus novit, 
adeoque que sciri possunt, intelligit ; illa 
hempe, que comprehendere tam crea- 
ture sortem longe superat, quam unius 
hominis captum transgreditur alterius ho- 
minis cogitationes affectusque presentis- 
cere (nam hujusmodi comparationem in- 
stituit S. Paulus:) quod et e Servatoris 
dicto confirmatur ; Οὐδιὶς γινώσκει τίς ἐστιν ὃ υἱός, 
si μὴ ὁ Ἰ]ατήρ καὶ τίς ἐστιν 6 Πατὴρ, εἰ μὴ ὃ υἱός" 
atqui Spiritus Sanctus quis Pater et quis 
Filius, proculdubio norat: ergo, Spirit- 
us Sanctus Patri Filioque coessentialis est. 
Speciatim Spiritui Sancto tribuitur pras- 
cientia futurorum, que contingentur ev- 
eniunt (qualis scientia pre reliquis ardua, 
Deoque summopere propria est, ac inde 


) 1 Sam. ii. 2. 
k Vulg. Sanctum. ' Heb. ix. 14. 
™ Psal. cxxix. 7. ® 1 Cor. ii. 10, 11. 
© Luc. x. 22. 

Sy Eph. iii. 5; i. 17; Rev. xix. 10; Joh. xv. 


351 


vulgo divinatio nuncupatur), que pecu- 
liariter Spiritui Sancto velut ejus immedi- 
ato principi appropriatur; unde Spiritus 
prophetiz (vel propheticus), Spiritus rev- 
elationis, Spiritus sapientie, Spiritus ver- 
itatis audit.e His accenseri possunt et 
alia non minus divina Spiritus Sancti at- 
tributa; velut Independentia quoad vol- 
untatem et operationem ; nam, hec omnia 
(gratiarum scilicet istarum eximiarum pro- 
ductionem ; donorum istorum mirabilium 
distributionem) operatur unus ac idem 
Spiritus, dividens singulis prout vult, ait 
S. Paulus.: Uti ventus ubicungue vult 
spirat." nec a quoquam determinari po- 
test, aut inhiberi, ita (quod Dominus nos- 
ter in Evangelio Johannis insinuat) Sanc- 
tus Spiritus pro jure suo ac arbitrio quic- 
quid vult operatur. Bonitas absoluta ; 
que soli Deo convenit (nam bonus nemo, 
preterquam unus, Deus ipse:) atqui 
Spiritus tuus bonus: deduc me in terram 
rectam (ait Psaltes.*) Veracitas absolu- 
tissima (que et scientiam perfectam et 
bonitatem extremam implicat), qualem 
innuit ei assignata veri tatis abstracte ti- 
tulus: Spiritus est quit testificatur (ait 8. 
Johannes) guoniam Spiritus est veritas,* 
hoc est absolutissime perfectissimeque 
verax. Demum omnipotentia Spiritui 
Sancto congruit, ut ex ejus operibus con- 
stat, que mox sequenti proponemus ar- 
gumento : 

Nam, tertio, Operationes divinissime 
( create cujuscunque rei potestatem tran- 
scendentes) adscribuntur Spiritui Sancto, 
qnales sunt res creare: nam, informi 
masse Spiritus incubans mundum enixus 
est: Spiritus Det calos ornavit, inquit 
B. Job: Verbo Domini (canit Psaltes) 
cali formati sunt, et Spiritu oris ejus 
omnis virlus eorum :" qui vero res om- 
nes condidit, Deus est (ὁ δὲ τιάντα κατασ- 
κευάσας, Θεὸς), infert Apostolus ad He- 
bros. Res conservare: Emittes Spir- 
ijum tuum et creabuntur, et renovabis fa- 
ciem terre (de rerum continua produc- 
tione seu conservatione significatur.) Ho- 
mines speciatim cum primitus, tum con- 
tinuo producere: nam a Dei Spiritu pro- 
manavit anima protoplasti; deque seipso 


4 1 Cor. xii. 11. τ Joh. iii. 8. 
Matt. xix. 17; Psal. cxlisi. 10; Neh. ix- 20, 
Vulg. Christus ; 1 Joh. v. 6. 

Gen. i. 1; Job xxvi. 13; Dsal. xxxiii. 6. 
Heb. iii. 4; Psal. civ. 30. 


δ δ᾽ κυ 


352 


profitetur ille bonus Elihu, Spiritus Det 
fecit me, et spiraculum Omnipotentis viv- 
dficavit me. Sed et (quod aliquanto ma- 
jus et difficilius estimetur merito) hom- 
ines denuo creare, vel deformatos ad ima- 
ginem Dei renovare (hominis quodammo- 
do demortui spiritum vivificando, cecam 
illustrando mentem, perversos affectus re- 
formando ;)" que effecta dare prout Deo, 
sic et Spiritui Sancto passim attribuitur.* 
Sed et huic adnexum justificare, vel pec- 
cata condonare (non ministerialiter, sed, 
quod soli Deo convenit, principaliter et 
absolute) nam, sed justificati estis (inquit 
S. Paulus) iz nomine Domini Jesu, et in 
Spiritu Dei nosiri.* Ecclesiam influxu 
suo velut animare ; suo nutu temperare, 
leges ei prescribere, rectores ei prefi- 
cere; quin etei extruende, propagande, 
conservandeque proficua queque charis- 
muta dispensare (qu sane divine pro- 
testatis omnino propria, precipuaque sunt 
opera.) Miracula (hoc est, opera nature 
legibus adversa vel superiora, Deoque 
proinde soli congrua) peragere; que 
nem peculariterattribuuntur Spiritui Sanc- 
to; in his quod palmam obtinet, resusci- 
tare corpora mortuorum : 


. ~ ΄ » . . - e ~ ~ 
ἐκ μεκρῶν, ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν διὰ 


ὃ ἐγείρας τὸν Χριστὸν 


τὸ ἑνοικοῦν αὐτοῦ πνεῦμα ἐν ὑμῖν, inquit 5. Pau- 
lus.’ Nullum est denique seu nature, 
seu providentie, sue gratiz tam sublime, 
tam arduum opus, quale non adscribitur 
efficacie Spiritus Sancti, quod potestatem 
ejus αὐτοκρατορικὴν . potentiam παντοῦσρα- 
τορικὴν duties ναι. nullis certe luculen- 
tioribus argumentis demostrari potest ipsa 
summi Numinis omnipotentia. 

4, Exinde porro Spiritui Sancto divina 
majesta asseritiur, quod ipsi rectissime di- 
vinus cultus exhibetur. Exhibetar is ex 
prescripto Dei, quando solemniter in ejus 
nomen baptizati,t fidem in eur: spemque 
nostram defigere profitemur, ei cultum 
protestamur et obsequium. Idem pres- 
tatur, cum ae Pauline benedictionis nor- 


ἈΞ Ἢ κτίσις οὐχ ἀγιάζοι xriocyv.—Basil. 
+ ἸΠοίᾳ γὰρ κοινωνίᾳ τῷ κτίσματι πρὸς κτίστην ; 
διά τι τὸ πεποιημένον συναριθμεῖται τῷ ποιήσαντι εἰς 


τὴν τῶν πάντων τελείωσιν ;---ΑἸἰἢ, Or. III. contr. 
Ar. 

~ Job xxxiii. 4; Eph. iv. 24; ii.0; 12 Cor. 
iv. 6; v.17; Coloss. ii. 10; Tit. iii. δ, 

x Luc. v. 31; 1 Cor. vi. 11; Rom. viii. 2; 
Tit. iii. 5; 1 Cor. 12,13; Act. 20,28; Com- 
paratur, Eph. iv. 11; 1 Cor. xii.; Heb. ii, 4. 

7 Rom. viii. 11. 


DE SPIRITU SANCTO. 


mam unacum Domini Jesu gratia, Γ 
que Patris charitate, Sancti Spiritus im-— 
yloratur communicatio.** Idem non ¢ 
scura significatur, ubicunque (quod h 
raro fit) divinorum in officiorum et 
erum (tam eximiorum ac admirabi 
um) executione Patri Filioque con- 
junctus et coordinatus reperitur. Et 
enim hoc a Deo zelotypo, suique honoris 
admodum curioso (qui gloriam suam al- 
teri se neutiquam communicaturum* profi- 
tetur haud semel), creature cuiquam con- 
cessum esse, ut pari quasi passu secum 
ambulet, parile dignitatis ad culmen eve- 
hi videatur, haudquaquam credibile vel 
ull rationi consonum est. . Adhee, quan- 
ta Spiritui Sancto dignitas competit, qua- 
lis ei reverentia debetur, exinde liquide 
perspicitur, quod in eum prolate blas- 
phemiz singulatim abjudicatur venia ; cu- 
jus impetrationem: in Deum Patrem ade 
missa facinora, nec non Christo Dei filio 
intentata obloquia minime respuunt; nec 
enim rei natura fert, ut creature quic- 
quam detrahere tam capitale sit, aut tan- 
tam aggravationam capiat ; ut et vix con- 
cipi potest creature honorem divino sie 
anteferri.t | 
5. Accedit his quod cum Christus, 
etiam ut homo supra res omnes (i7ég 
wav ὄνομα, ὑπεράνω πάσης dyyiis, καὶ ἐξουσίας, καί 
δυγνάμεος," αἱ apostolus nos docet) eleve- 
tur ac emineat, nihilominus ille eatenus 
Spiritut Sancto subjacet, atque cedit: 
nam, ut talis, a Spiritu Sancto naturam 
suam accepit (τὸ ἐν αὐτῇ γενηθὲν ἐκ πνεύματός ἐσ- 
τιν ἁγίου, inquit evangelista:) verum, πλείονα ri- 
μὴν ἔχει τοῦ οἴκου ὃ κατασκευάσας αὐτὸν, @dem dig- 
nilate superat, qui illam extruxit, ἰηααῖξι 
Apostolas ad Hebreos.: A Spiritus’ 
Sancto missus est Christus: Dominus (de 
eo predixit propheta) misit me, et Spir- 
lus ejus: atqui, non est servus major 
Domino suo, nec Apostolus major est eo, 
qui misit illum ; non est major, ait Domi- 
nus, κατὰ λιτότητα, hoc est, inferior est 


* 'Accbis οὖυ ἐστι λέγειν κτιστὸν ἢ πκιητὸν τὸ 
πνεύμα τοῦ Θεοῦ, ὁπότε πᾶσα γραφὴ παλαιάτε καὶ καὶ- 
νὴ μετὰ πατρὸς καὶ υἱοῦ συναριθμεῖ αὐτὸ καὶ δοξάζει. 
—Ath. περὶ ἐνσάρκου ἐπιφ. p. 600, τ. I. 

+ Quomodo inter creaturas audet quisquam 
Spiritum Sanctum computare? aut quis sic sé 
obligat, ut si creature derogaverit, non putet 
sibi hoc aliqua venia relaxandum ?—Amér. 

* 2 Cor. xii. 14. 

δ Es. xlii. 8; xlviii. 11. ‘ 

> Phil. ii. 9; Eph. i. 21. 

© Matt. i. 20; Heb. tii. 3. 4 


_ 


᾿ mittente qui mittitur. A Spiritu Sancto 
- eonsecratus est Christus, et inauguratus 
officiis suis: Spiritus Domini super me, 
80. quod πρὶ! me, (de Christu predixit 
_ Esaias, interpretantibus evangelistis ;) sed 
| absyue controversia τὸ ἔλαττον ὑπὸ τοῦ κρείττοτος 
_ ἐυλογεῖται; subdit author Epistole ad 
_ Hebreos. A Spiritu Sancto Christus 
| ubertim et preter mensuram eximiis do- 
tibus ornatus est; at dJeatius esse dare 
quam accipere, ex ore Domini prolatum 
_ est axioma. Spiritus denique Sancti vir- 
tute Christus miracula patravit ; per Spir- 
itum AXternum se obtulit Deo immacula- 
tum; Spiritu resuscitatus est a mortuis ; 
que certo non obscura sunt argumenta 
_ Spiritam Sanctum Christo, ut homini, 
_ precellere.’ Quare cum extra Deum 
unum nihil Christo, etiam ut homine, 
| prestantius aut superius sit, necessario 
_ consectatur Spiritum Sanctum, esse De- 
um. 

6. Addo, Cum rerum creatarum, va- 
_viis ex occasionibus, ordines et classes 
_ percenseantur (ut cum ad Dei laudes con- 
cinnendas ipsarum universus chorus ad- 
 vocatur; angeli nominatim, cceli, terre, 
_ homines, bestiz, plante citantur; quan- 
| do census initur rerum a Christo condita- 
rum ipsique subditarum, quas inter an- 
_ geli, throni, dominationes, potestates, vir- 
tutes memorantur;)* mirum sit hunc 
_ creaturarum (modo creatura sit) apicem, 
> bune ipsarum praecentorem et choregum 
_ omino pretermitti: verisimile sit, id si 
| prophetz scissent, aut sensissent apostoli, 


tacituros non fuisse ; quod certe si fecis- 
sent, scrupulos hos tantos erroresque no- 
bis exemissent ; verum non erat quod fa- 


 ¢reaturum rerum censu non sit; id quod 
_ jam satis astruxisse videmur, adeoque 
thesis nostre tertiam partem compro- 
basse. 

Premissis autem omnibus haud leve 
Momentum accedit a tot sanctorum Pa- 
trum doctrina, tot conciliorum auctoritate, 
totiusque ecclesiw tot per secula decur- 
Yrente consensu ; quibus (absque causis 
_admodum sonticis) obnunciare, tam a 


4 (sa. xlviii. 16; Joh. xiii. 16. 
9 Luc. iv. 18; fsa. Ixi. 1; Heb. vii. 7. 
f Joh. iii. 34; il 


᾿ & Psal. ciii. 20-22; exlviii.; 1 Pet. iii. 22; 
Col. i. 16; Eph. i. 21; Rom. viii. 38. 
Vou. Ill. 45 


DE SPIRITU SANCTO. ~— 


prudentia recedit quam a modestia procul 
elongatur. Notiora vero sunt illa et ma- 
gis apud adversarios confessa, quam ut 
opus sit 115 immorari. 

Superest, ut quam paucissimis ultimam 
theseos partem (que Spiritus Sancti ori- 
ginem spectat) comprobatam demus: 
nempe Spiritum Sanctum a Patre Filio- 
que procedere. 

Quod Spiritus Sanctus a se non est, uti 
Pater, perspicuum est; quoniam isto po- 
sito, duo forent prima principia, et plures 
adeo Dei, unde οὐκ ἀφ᾽ ἑαυτοῦ λαλήσει. 
Quod ἃ Patre procedit, constat ex eo 
quod Pater omnis essentie fons est; 
etiam hoc apud omnes in confesso est ; 
item a Christo signanter Spiritus Sancius 
παρὰ Ἰ]ατρὸς ἐκπορεύεσθαι, egredi, vel emanare di- 
citur a Patre; et τὸ πνεῦμα τὸ ἐκ τοῦ Θεοῦ Vocatur 
aS. Paulo.” Quod a Filio quoque pro- 
cedit, colligitur, 

Primo, Quod sicuti Patris, ita et Filii 
Spiritus spe nuncupatur ; quod eum pa- 
riter ad Filium ac ad Patrem referri sig- 
nificat; utrumque proinde similiter ad 
ejus productionem conspirare.' 

Secundo, Prout a Patre, sic etiam a Fi- 
lio mitti dicitur : missio vero et ἐκπόρευσες 
haud differunt (nisi loquendi saltem mo- 
do; quatenus missio denotat originis ter- 
minum, ἐκπόρευσις ejusdem actum vel 
effectum designat:)' nec aliter Spirit- 
ui Sancto (qui Deus est, ut ostensum), 
mitti vel egredi convenit, quam per es- 
sentiz communicationem. 

Tertio, De Spiritu Sancto dicit Filius 
ἐκ rod ἐμοῦ λήψεται, de mev accipiet et annuncialit 
vobis ;* cuicoincidil, ὅσα ἂν ἀκυύσῃ λαλήσει, Qui- 
bus innuitur Spiritum Sanctum ἃ Filio 
scientiam accipere, quod aliter non potest 
(cum Deus sit), quam ab eodem essen- 
tiam suam accipiendo. 

Quarto, Spiritus Sanctus est Persona 
ordine tertia; cum itaque Filius ordine 
prior (ordine dico, non tempore) divinam 
essentiam obtineat; hec adeo, cum em- 
anet Spiritus Sanctus, Filio simul ac Pa- 
iri communis sit; a Patre seorsum essen- 
tiam recipere non potest, quin eandem 
simul a Filio derivet : quomodo Christus 


" Joh. xvi. 13; Novat.c. 31; Joh. xv. 26; 
1 Cor. il. 12; Matt. x. 20. ; 
' Gal. iv.6; Rom. viii.9; 1 Pet. i. 11; 


Phil. i. 19. ‘ 
) Joh. xv. 26; xvi. 7; Luc. xxiv. 49. 
k Joh. xvi. £3, 14. 


- 


ipse videtur argumentatus; ubi ait, Om- 
nia que Pater habet, mea ,sunt ; ideo 
dizi, quod ex meo accipiet.' 

Quinto, Hanc demum a se Spiritus 
Sancti processionem significasse videtur 
Christus, quum discipulis insufflans Spir- 
itum Sanctum communicaret ; ut quidem 
Augustinus et Cyrillus arbitrantur.” 

Accedit Latinorum Patrum Hilarii, 
Ambrosii,* Augustini, et reliquorum con- 
sentiens authoritas, hoc explicite docenti- 
um. 

Sed et antiquiores Greci, Athanasius, 
Basilius, uterque Gregorius, Epiphanius, 
Cyrillus Alexandrinus, idem (etsi rarius 
adeo diserie, sepe tamen equipollenter, 
et quoad sensum) tradunt. 

Itaque theseos partibus cunctis utcun- 
que comprobatis concludo : 

Spiritum Sanctum esse Personam dis- 
tinctam, Patri Filioque coéssentialem, et 
ab utroque procedentem. 

᾿Ακούεις γέννησιν, τὸ πῶς μὴ περιεργάζου" ἀκούεις 
τὸ προιὸν ἐκ τοῦ Llarpds, τὸ πῶς μὴ πολυπραγμόνει.---- 


Naz. Or. XXIX. 


DE REGIMINE EPISCOPALI. 


Rejectio regiminis episcopalis, ubi ha- 
bentur orthodoxi et legiitmi, episcopi, 
facit proprie schisma mortale. 


In hanc thesin imprimis nonnulla strictim 
adnotabimus, tum illam argumentis qui- 
busdam adstruemus. 

Episcopale regimen quid designet, uni- 
cuique perspectum autumo, quatenus il- 
lud ab aliis ecclesiz administrande for- 
mis, χθὲς καὶ πρώην introductis, distingui- 
tur; illud nempe regimen, penes quod, 
in districtu quopiam ecclesiasticu, singu- 
laris unus (ad id rite vocatus, dilectus, ap- 
probatus et consecratus) toti caetui, totique 
clero preficitur, ceu pastor et inspector su- 
premus,? in sacris quibuscunque rebus dis- 


* Deus Pater cowternum sibi et coomnipo- 
tens genuit Verbum, cum quo Spiritum Sanc- 
tum produxit.—Ambr. in Symbd. 

+ Cui éxypirws παρὰ τὰς λοιπὰς τάξεις εἰς αὐτουρ- 
γίαν ὃ θεῖος θεσμὸς ἀπονενέμηκε τὰς θειοτέρας ἱερουρ- 
ytas.—Dion. Hier. c. ὅ. 

! John. xvi. 15; xvii. 10. 

™ John xx. 22. 


δ... 


DE SPIRITU SANCTO. 


pensandis et ordinandis, πρεσδεῖα que. 
dam obtinens et peculiaria munia sibi re- 
servata, sacros ordines conferendi, bap- 
tizatos confirmandi, jurisdictionem exer- - 
cendi; quale S. Cyprianus innuit et ut- 
cunque describit, quum affirmat ‘ singu- 
lis pastoribus portionem gregis adserip- 
tam esse, quam regat unusquisque et gu- 
bernet, rationem sui actus Domino red- 
diturus ;”* et quod “inde” (nimiruma 
Dominica dispositione) “per temporum 
et successionum vices episcoporum Ὁ 
natio et ecclesiz ratio decurrit, ut eccle- 
sia super episcopos constituatur, et omnis 
actus ecclesiz per eosdem prepositos gu- 
bernetur ;”* quale denuo regimen ante 
plurima secula per universum orbem 
Christianum invaluisse neminem latet. 

Hujusmodi regimini variis modis ob- 
rogari potest; veluti primo, Cum epis- 
copo potestatem exerenti ejus subditi ob- 
sequium® detrectant ; de quo S. Cypria- 
nus, ‘* Neque enim aliunde hereses ob- 
ort sunt, aut nata sunt schismaia, quam 
inde quod sacerdoti Dei non obtempera- 
tur, nec unus in ecclesia, ad tempus sa- 
cerdos, et ad tempus judex, vice Christi 
cogitatur.””° 

Secundo, Cum nonnulli, (quibuscunque 
de causis, aut quocunque pretextu) se ab 
episcoporum suorum communione (adeo- 
que penitus ab imperio) subducunt atque 
segregant ; id quod olim Novatiani, Do- 
natiste, Melitiani, Luciferiani schismatiei 
fecere, nec non heretici plerique catholi- 
corum episcoporum consortium declinan- 
tes ; quo et illud 8. Cypriani referatur, 
“ς Quiplantatus non est in preceptis Dei 
Patris et monitis, solus poterit de ecclesia 
ille discedere, solus episcopis derelictis 
cum schismaticis et hereticis in furore 
remanere.””° 

_ Tertio, Cum-talis regiminis ipsa spe- 
cies abdicatur, alia quaquam ecclesiz re- 
gendz forma subrogata; quod utique vix 
usquam priscis temporibus attentatum, 
apud nos saltem nuper factum meminis- 
tis: Et hic quidem, opinor, episcopale 
regimen rejiciendi modus in thesi potis- 
simum innuitur. 

Schisma proprie divisionem significat, 
ast inde μετωγυμεκῶς peccatum, aut vitl- 
um, divisionis in ecclesia causam, desig- 
nat; quod scilicet admittit, quicunque 
(contra voluntatem Domini, suos inter 


* Cypr. Ep. 55. > Ib. Ep. 27, 
* Ib. Ep. 49. 


DE REGIMINE EPISCOPALI. 


discipulos omnes unitatem, charitatem, 
pacem instituentis) animo turbulento, vel 
utcunque pravis affectibus occupato, ec- 
clesie membra, unitate soluta, a se dis- 
jungit, pacem infringst, ordinem contur- 
bat, dissidia, factiones, scandala charitati 
adversa creando, vel fovendo." Scilicet 
hoc diversimode committi potest : 

In particulari quapiam ecclesia conten- 
tiones, factiones, turbas, animorum divor- 
tia concitando ; quomodo factum apud 
Corinthios,* cum S. Paulus dixit, ’4xotw 
σχίσματα iv ὑμῖν ὑπάρχειν, cum et S. Cle- 
mens iisdem improperat μιαρὰν καὶ ἀνόσιυν στά- 
σιν, ἣν ὀλίγα πρόσωπα προπετῆ καὶ αὐθάδη----ἐξέκαυ" 
σαν.ἷ : 

Etiam committitur, uteunque peregrina 
perversaque dogmatia recte fidei vel pro- 
bis moribus adversa serendo, indeque 
seandala pariendo, cogendoque sectas ab 
orthodoxa ecclesia devias; de quo eum 
alias sepe S. Paulus, tum in illo ad 
Romanos loco signanter effatur; Παρα- 


καλῶ δὲ ὑμᾶς͵ ἀδελφοὶ, σκοπεῖν rods τὰς dtyooracias 


* ᾿ 
pe a a ...- 


καὶ τὰ σκάνδαλα παρὰ τὴν διδαχὴν ἣν ὑμεῖς ἐμάθετε 
ποιοῦντας" καὶ ἐκκλίνατε ἀπ᾽’ αὐτῶν. 

Etiam perpetratur ab illis, qui sibimet 
arripiunt potestatem indebitam et inordi- 
natam (ecclesiarum legibus aut moribus 
adversam) functiones ecclesiasticas obe- 
undi, concionandi presertim, aut popul- 
um docendi: quales_ illi pseudapostoli, 
ἐργάται δόλιοι, μετασχηματιζόμενοι εἰς ἀποστόλους 


SN ὦ. - τ΄ ... ... .»... .... re 


Χριστοῦ" illi viri λαλοῦντες διεστραμμένα τοῦ ἀποσ- 
πᾶν τοὺς μαθητὰς ὀπίσω αὑτῶν" illi ἐνδύνοντες εἰς τὰς 
οἰκίας, καὶ aiypadwrebovres τὰ γυναικάρια" ili θέ. 
λοντες εἶναι νομοδιδάσκαλοι" illi ἐξ ἐριθείας τὸν Κρισ- 
τὸν καταγγέλλοντες." 

Item ab illis fit, qui pastoribus immori- 


geri sunt, aut ipsos repudiant ; quales illi|. 


ἀνυπότακτοι, γογγυσταὶ, αὐθάδεις, τόλμη ταὶ, δόξα, 
| βλασφημοῦντες, 4105 apostoli perstringunt; illi 
ἀτάκτως περιπατοῦντες, qui S. Pauli dictata res- 


j ἌΣ Fraternitatis bene sibi coherentis, et se 
} iM vicem diligentis concordiam scindendo,” ut 

Cyprianus loquitur.— Ep, 49. 

} © Joh. xvii. 20, 21; xv. 12; xiv. 27; Mark 
ΟΧ, 50, 

πὸ Cor. xi. 18; i. 10; iii. 4 ; Clem. ad Cor. 
Ρ. 2. 

6 Heb xiii.9; Eph. iv. 14; 1 Tim.i. 3; vi. 
δι iv, 1; 2 Tim. ii. 18; Tit.i. 11; Rom, xvi. 
*2Cor. xi. 13,15; Act. xx. 30; 2 Tim. iii. 
6; 1 Tim. i. 7; Phil. i. 16. 


puerunt ; iste ambitiosus Diotrephes, qui 
S. Johannem non admisit.' 

Itidem patratur ab illis, qui sine justa 
vel necessaria causa ab ecclesie cu- 


juscunque fidelis communione secedunt, 


aut separando se dirimunt: de qualibus 
Judas apostolus, Οὗτοι εἰσεν of ἀποδιορίζον- 
τες" et S. Cyprianus, “ Sibi extra eccle- 
siam et contra ecclesiam constituunt con- 
venticulum perdite factionis.”” 

Denique cum Patrem Dominus obtest- 
atus fuerit, ut ejus discipuli πάντες ἕν ὦσι, 
in hoc gravissime impingunt, qui corporis 
Christi compagem luxant, dum ejus mem- 
bra precipua, diversas ecclesias, a se 
divellunt, amicz pacis inter illas, com- 
munionis sancte, commercii hospitalis, 
fraterneque charitatis vincula utcunque 
dissolvendo ;* quod fit cum una ecclesia 
aliam acerbe taxat, aut temere damnat, 
aut inique a communione repellit; cum 
una alterius jura vel privilegia invadit, 
in alteram indebitum imperium usurpat, 
aut tyrannicam dominationem exercet ; 
cum una quepiam ecclesiastice dispens- 
ationis modum quemcunque generali con- 
sensu a confcederatis pastoribus, εὐταξίας 
aut concordie gratia, lege sancitum, vel 
usu firmatum (nulla cogente necessitate, 
vel gravi ratione suadente) violat. 

Ex his schismatis faciendi modis cum 
omnes ferme, vel certe plusculos incur- 
rere videantur hi plerique, qui episcopale 
regimen abrogant, illi saltem intelligun- 
tur, qui singulis ipsorum molitionibus ap- 
posite quadrant. 

Subditur autem epitheton mortalit ; 
quo nempe delicti gravitas insinuatur ; 
cujus qui reatum incurrit, penes divinum 
judicium e«terne morti sese reddit obnox- 
ium, inde non nisi seria pznitentia et 
emendatione congrua absolvendus. 

Ita precipuos thesis absolute sumpta 
terminos exposuimus. At ne forte casus 
speciales ejus veritati subinde derogent, 
dus: merito inseruntur exceptiones : pri- 
ma est, Ubi habentur orthodoxi episcopt ; 
recte hoc ; nam episcoporum heterodox- 
orum nedum regimen, at communionem 
ipsam rejicere fas est, imo officil est, e 
sacre scripture, Patrum, ecclesiastice 
praxis authoritate : 


i Tit. i, 10; 2 Pet. ii.10; Jud. 8, 16; 2 
Thess. iii. 6, 14; 3 Joh. 9. 

) Jud. 19; Cypr. Ep. 55. 

© Joh. xvii. 21, 22; Tertull. de Praser, p. 20. 


356 


Nam quilibet hereticus, aut ἑτεροδιδασ- 
καλῶν (etiam episcopus, imo forte magis 
episcopus, ut criminosior et periculosior) 
repudiandus, declinandus, et derelinquen- 
dus est; ab hoc στέλλεσθαι, ἀφίστασθαι, 
exxhivery, hunc παραιτεῖσθαι jubemur.' 
Etiam apostolo, imo angelo ceelesti (quan- 
to magis apostoli vicario, vel angelo ter- 
restri), aliam ab evangelio doctrinam 
annuncianti, execratio intentanda est. 

Consonant his Patres; Cyprianus, 
“* Plebs obsequens preceptis Dominicis, 
et Deum metuens, a peccatore, preposi- 
to separare se debet,”’ (peccatore, id est, 
fidei desertore.)" Item, “" Nec,” inquit, 
*“‘sibi plebs blandiatur, quasi immunis 
esse a contagio delicti possit, cum sacer- 
dote pecatore communicans.” Idem 
alibi, “*Quomodo possunt integritati et 
continentiz preesse, si ex ipsis incipiant 
corruptele et vitiorum magisteria proce- 
dere ?””" 

Chrysostomus, ᾿Α ξίωμα προσώπων οὐ προσίεται, 
ὅταν περὶ ἀληθείας ὃ λόγος ἧ. Litem, εἰ μὲν γὰρ δόγ- 
μα ἔχει διεστραμμένον, Kav ἄγγελος 7, μὴ πείθου. 

Ambrosius, “Si qua est ecclesia” 
(quanto magis, siquis episcopus) “ que 
fidem respuat, nec apostolice predica- 
tionis fundamenta possideat, ne quam 
iabem perfidie possit aspergere, deseren- 
da est.”» 

Augustinus, “* Nec catholicis episcopis 
consentiendum est, sicubi forte falluntur, 
ut contra canonicas Dei scripturas aliquid 
sentiant ;” quanto magis hereticis epis- 
copis obnunciandum est ὃ 

Itaque P. Celestinus I. populum Con- 
stantinopolitanum, a Nestorio falsa dog- 
mata propinante secedentem, ita laudavit, 
Μακάριος δὲ ὅμως ἡ ἀγέλη, ἡ παρέσχεν ὃ ἰζύριος κρί- 
νειν περὶ τῆς ἰδίας νομῆς" Et in Ephesino con- 
cilio probantur presbyteri, qui eundem 
Nestorium ἤλεγξαν, οἱ τῆς αὐτοῦ κοινωνίας αὐτὸν 
ἐκέθαλον, Ἐπ in eodem admittitur illud 
Charisii presbyteri effatum perquam no- 
tabile ; Εὐχὴ μὲν ἅπασι τοῖς εὐφρονοῦσι τιμὴν αἰεὶ 
καὶ πρέπουσαν αἰδῶ πνευματικοῖς μάλιστα πατράσι καὶ 
διδασκάλοις ἀπονέμειν. εἰ δέ που συμθῇ rods διδάσκειν 
ὀφείλοντας τοιαῦτα τοῖς ὑπηκόοις ἐνηχεῖν περὶ τῆς πι- 


στεως͵ υἷα τὰς ἁπάντων ἀκοὰς καὶ καρδίας καταβλάπσει, 


1 2 Thess. iii. 6; 1 Tim. vi. 3, 5°; Rom. xvi. 
17; 2John 10; Tit. iii. 10; Gal. i. 8. 
= Cypr. Ep. 68. " Cypr. Ep. 62. 
* Chrps. in Gal.i. 9; in 2 Tim. Orat. 2. 
P Ambr. in Luc. ix. p. 85. 
« Aug. de Unit. Eccl. cap, 10. 
* Act. Conc. Eph. p. 359; Act. p. 220. 


DE REGIMINE EPISCOPAL. 


ἀνάγκη τὴν τάξιν ἀνταλλάττεσθαι, καὶ τοὺς κακῶς de 
δάσκειν ἑλομένους ὑπὸ τῶν ἡσσόνων διελέγχεσθαι. — 
Hine octava, que dicitur, synodus pa- 


pee Honorio ab orientalibus anathema - 
recte dictum asserit, ὅτι ἐπὲ αἱρέσει κατηγορήθη, de 


ἣν καὶ μόνον ἔξεστι τοὺς ἀποδεεστέρους τῶν μειζόνων. 
κατεξανίστασθαι." ΝΜ 

Ipse, ne plura congeram, P. Nicolaus 
I. ‘*Fides universalis, et omnium com- 
munis est, que non solum ad clericos, 
verum etiam ad laicos, et ad omnes om- 
nino pertinet;”" itaque procul habendi 
sunt, qui fidem, rem maxime nostram, ab- 
latum eunt. 

Neque mirum hee dici, cum revera 
qui a sana fide deflectit, non amplius ep- 
iscopus, quippe nec Christianus sit; nam 
ἐξέστραπται 6 τοιοῦτος, inquit S. Paulus ; 
et juxta Tertullianum, ‘Si heeretici sunt, 
Christiani esse non possunt ;” illudque 
Cypriani, ‘“‘ Nec Christianus videri potest, 
qui non permanet in evangelii ejus et 
fidei veritate.’’" | 

Porro subditur et altera exceptio, Ubi 
habeniur episcopi legitimi : hoc est, qui 
cum rite consecrantur, tum jure populo 
suo preeficiuntur; Nam ‘ qui” (qualesS. 
Cyprianus hisce verbis perstringil) “ se. 
ultro apud temerarios convenas sine divi- 
na dispositone preeficiunt, qui se preepos- 
itos sine ulla ordinationis lege consti- 
tuunt, qui nemine episcopatum dan- 
te episcopi sibi nomen assumunt ;”” 
vel “qui” (ut apud S. Augustinum non- 
nulli) ‘“‘turbide atque inordinate in 
eos coercendos insiliunt, qui nulla sibi 
lege subjecti sunt;”* Qui (inquam) in- 
ordinate (preter Dei voluntatem et ec- 
clesiz instituta) munus sacrum invadunt, 
aut regiminis clavum arripiunt, hi jure 
rejici possunt; quin et merito debent, ne 
ipsorum vel sacrilega presumptio vel ar- 
rogans injuria comprobari videantur : 
eienim πῶς κηρύξωσιν ἐὰν μὴ ἀποσταλῶσι; Net 
quisquam sibi sumit hunc honorem, nist 
gui vocatur a Deo, tanquam Aaron; 
Qui non ἐπ ταί per ostium in ovile ovium, 
sed ascendii aliunde, ille (non pastor ov- 
ium, sed) fur est ect latro: Non mi/tebam 


s Act. Eph. Ῥ. 358. 

‘ Syn. VIII. Act. 8, p. 963. 

" P. Nicol. I. Ep. 8, p. 506. ‘ 

Y Tit. iii. LL; Tert. de Preeser. 6, 27; Cypre 
de Un. Ecel. 

ν Cypr. de Un. Ecel. p. 256. 

x Jure culpandi sunt qui, &c.—Aag. de Unit. 
Eccl. cap. 17; Cypr. Ep. 74, Ρ. 181. 


DE REGIMINE EPISCOPALI. 


prophetas, et ipsi currebant ; non loque- 
bar ad eos,et ipsi prophetabant ;* ita 
nempe tales sacre functionis aggressores 
divina proscribunt oracula : tales scilicet 
in ecclesia Romana Novatianus, in Carth- 
inensi Majorinus, in Alexandrina Gre- 
gorius et Georgius (Athanasii emuli ;) et 
universim, quos antiqui Patres ecclesia- 
rum adulteros predonesque vocitarunt, 
qui veris extrusis epiScopis ecclesias oc- 
cuparunt, aut in segreges ceetus genuinis 
_ pastoribus abductos (adscita spuria qua- 
piam ordinatione) potestatis umbram ex- 
ercuerunt; quales episcoporum neuti- 
quam habendos loco ita graviter monet 
5. Cyprianus; ‘Nec episcopus com- 
_ putari potest, qui, evangelica et aposto- 
lica traditione contempta, nemini succe- 
dens a seipso ortus est ;’’’ et, “" Qui nec 
unitatem Spiritus, nec conjunctionem 
pacis observat, et se ab ecclesiz vinculo, 
atque a sacerdotum collegio separat, epi- 
scopi nec potestatem potest habere, nec 
honorem.””* | 
_ Hisce quoad expositionem prelibatis, 
thesi jam comprobandz nos accingemus. 
Hoc autem imprimis nimis quam mani- 
festum sumimus, illos qui episcopale re- 
gimen abjiciunt, de facto saltem ecclesiz 
(cujus usitatam praxin deserunt) unitatem 
atque concordiam infringere, veterisque 
discipline tenacibus offensionem minis- 
trare, novam suam quamcunque, tot 
- seculorum prescriptioni adversam, regi- 
minis formam invehendo; illud proinde 
si jure factum excusare non valent, si 
justas aut necessarias tanti moliminis 
causas assignare nequeunt, quinimo si 
res ipsa per se culpabilis sit, ne schisma- 
tis rei sint, effugere non poterunt. 

Quod autem res a culpa non sit immn- 
nis, his elucebit argumentis. 

1. Nefas est divinum institutum (vel 
apostolicam in grandis momenti re con- 
Stitntionem) abolere. Narn “ adulterum 
est” (ut S. Cyprianus exclamat), * im- 

ium est, sacrilegum est, quodcunque 
mano furore instituitur, ut dispositio 
divina violetur ;” atqui tale fore regimen 
iscopale, cum ἃ pluribus doctissimis 
viris luculente fuseque demonstratum sit, 


/ 7 Rom 
| Xxili. 21. 
* Cypr. Ep. 76, p. 208. 
® Cypr. Ep. 52, p. 97. 
» Cypr. Ep. 40, et 68. 


.x.15; Heb. v. 4; John x. 1—; Jer. 


ane 
— . 


tum hec jam transcursim perstringenda 
suadent. , 

[. Id sacra seriptura docet. 

Rectores enim hee asserit a Deo con- 
stitutos, eta Spiritu Sancto ecclesiz pre- 
positos, quos passim ἐπισκόπους, inspec- 
tores, vel superintendentes, ut S. Hiero- 
nymus vertit, προεστῶτας, antistites, aut 
presules, ἡγουμένους, ductores, vel ante- 
signanos, ἐπιμελητὰς seu curatores, pas- 
tores denique nuncupat;° quibus ultro 
cedere subjicique nos jubet, nec aures 
tantum dociles adhibere, sed et honorem 
deferre, ac obsequium prestare. 

Hisce munus nempe demandatum est, 
ut apostolis (primis ecclesiarum parenti- 
bus, et pastoribus supremis) duin in vivis 
superessent, earum in administratione vi- 
carlam operam, sociasque manus et συν-- 
εργίαν accommodarent ; et postquam vi- 
ta excessissent, in ipsorum locum succe- 
derent, regni ceelestis clavibus acceptis, 
quas apostolis Deus, et per eos ecclesiz 
concessit, in eternum duraturas. 

Liquet enim apostolis (preter extraor- 
dinaria quedam officia specialibus donis 
ad ecclesie fundationem necessariis 
communita), peculiaria nonnulla munia, 
regiminis episcopalis propria, competisse ; 
qualia sunt, ecclesiis pastores et ἀξετουρ - 
yous adsignare, ecclesiz insertis Sancti 
Spiritus σφραγῖδα imprimere, jurisdictio- 
nem in disciplina formanda, legibus fe- 
rendis, defectibus corrigendis, causis di- 
judicandis, delinquentibus castigandis (*«- 
τὰ τὴν ἐξουσίαν ἣν ἔδωκεν ὃ Képos,) obire ;* quo- 
rum cum ad ecclesi# consorvationem et 
awdificationem (πρὸς τὸν καταρτισμὸν τῶν ἁγίων, 
tic ἔργον διακονΐας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ 
“Χριστοῦ ) perpetuus et ordinarius sit usus, 
ea ad posteros transmitti, adeoque suc- 
cessoribus committi debuerunt. 

ltaque rectores ecclesiastici sunt reve- 
ra (quales ipsos S. Patres, ne quidem 8. 
Hieronymo excepto, uno ore proclamant) 
apostolorum in ecclesia pascenda regen- 
daque heredes succedanei et succenturi- 
ati; “ quibus” (ut S. Ireneus loquitur) 
*illi eam que in unoquoqgue loco est ec- 


clesiam tradiderunt;” per quos cum 
© 1 Cor. xii. 28; Eph. iv. 11; Act. xx. 28; 
Hier. Ep. 85, ad Evag. 
4 Act. xiii.2; vi.6; viii. 17; Cypr. Ep. 


73; Eus. iii. 17; vi. 33; 2 Cor. x. 8; xiii, 10. 


~« Eph. iv. 12. 
‘ Cypr Ep. 27, 6y, 41, 
Mare. am. é&c.; Iren. iv. 


75; Hier. Ep. 54,ad 
63. 


358 


DE REGIMINE EPISCOPALI. 


apostolicum officium in secula traducatur,| stat apud eos, sicuti magn! synedrii sen- 


iis adsisténdo Christus sponsionem suam| 
exequitur, qua se pollicitus est apostolis 
ad zvi consummationem affuturum.: | 

Juxta que satis constat ab apostolis in 
ecclesiis passim rectores constitutos, tali- 
bus officiis destinatos. 

Hinc a S. Paulo Tito demandatum, ut 
in districtu. suo Cretensi τὰ λείποντα re- 
formaret, et singulis in civitatibus presby- 
teros constitueret, instrueret et argueret 
μετὰ πάσης ἐπιταγῆς, Omni Cum imperio 
et authoritate ;* Refractariis, et parva 
docentibus silentium imponeret, h reti- 
cosque proscriberet. 

Hinc idem Timotheo commissam om- 
nigenam jurisdictionem multis innuit, ip- 
sum ad ejusce rectam administrationem 
ubertim erudiens excitansque ; scilicet 
ut presbyteros non aspere jurgaret, ast 
officii leniter admoneret ; ne temere de- 
latam adversus illos accusationem susci- 
peret ;“ ut ipsis pro meritis honoraria la- 
boris premia dispensaret ; ut delinquen- 
tes palam argueret et corriperet; ut ne- 
mini prepropere manum imponeret, aut 
censuris eximeret; ut sacros ordines in 
viros idoneos, canine spectabiles, exam- 
ine preemisso conferret ; ut viduarum ap- 
tam electionem procuraret; ut liturgias 
recte confici prospiceret; ut hujusmodi 
cuncta prudenter, et juste, sine prejudi- 
cio quopiam, aut partium studio, admin- 
istraret : quz sane prefecturam illi com- 
mendatam abunde monstrant. 

Hine denuo principalibus istis in Asia 
ecclesiis, plures presbyteros complecten- 
tibus, unum angelum presedisse, a quo 
Spiritus Sanctus ecclesiastici status (ut- 
pote sue cure concrediti) rationem exi- 
git, ipsi imputans quecunque recte vel 
perperam gesta sunt, haud obscure divi- 
nus Apocalyptes indigitat. 

Il. Hee ex eo nonnihil confirmantur, 
quod apud veterem Dei populum hujus- 
modi regimen obtinuit; a cujus forma 
Dominus noster, novitatis haud amans, in 
ordinanda populi sui disciplina non facile 
recessisset ; quin ordinem potius apud il- 
los constitutum suis institutis adaptasset ; 
unde nec ob hoe apud Judzos conversos 


uspiam turbatum legimus. Atqui con- 
& Matt. xxviii. 20. 
b Tit. 1. δ; ii, 15; i. 11; iii. 10. 
ΕἼ Tim. v. 1, 19, 17, 20, 22; iii. 10; v.95 
i. 1; v.21. 
) Apoc. il. 


atoribus unus antistes prefuit, ita singu- 
lis synagogis (quibus utique jam particu- 
lares ecclesie respondent) ἀρχισυνάγωγον _ 
Ἐπ ΣΝ )quendam, seu caput coetus, re- 
liquos inter doctores et presbyteros cum 
auctoritate presedisse. ‘ 
Ill. Ecclesie primitive status et prax- 
is, apostolica tempora statim excipiens, 
hoc penitus firmat, Εἴ irrefragabiliter qua- 
si demonstrat; nam episcopale regimen 
tunc passim invaluisse, certum atque con- 
fessum est: at vero qui fieri potuit, ut 
ecclesie tam variis in locis a se longissi- 
me dissitis (Hierosolymis puta, Antio-— 
chie, Alexandrie, Ephesi, Corinthi, Ro- 
mz) ab apostolis nuper fundate, hujus in 
discipline, agnitione et usu derepente si- 
mul omnes conspirarent, nisi primitus il- 
lam ab institutione apostolica derivas- 
sent ὃ quomodo tam subito, tam facile, 
sine manifesta quadam confaederatione 
sine notabili strepitu, sine multa contra- 
dictione irrepere potuit ab apostolica in- 
stitutione deflectens regimen? Num ve- 
risimile sit inter fervidas illas persecutl- 
ones, ecclesiz magistris potissimum in- 
cumbentes, adeoque cum eminentia, nil 
aliud quam gravissima accerseret pericu- 
la, stolidam hane ambitionem ubique si¢ 
increbuisse presidentias indebitas occu- 
pandi? Adeone sanctissimos plerosque 
fide confessores et martyres ista pestis 
invasit, ut injustam potestatem vel impo- 
tenter appeterent, vel improbe arriperent? 
An alii fortissimi quique viri tam iniqua 
molientibus facile cessissent, aut prompte 
consensissent? Cuncti Basen virl sanc- 
titate juxta ac sapientia illustres, tam c#@- 
ci fuissent, ut non perspicerent, tam pra- 
vi, ut ultro comprobarent ingruentem 
ejusmodi corruptelam? Tota demum 
ecclesia tanto abusui tam libenter acquie- 
visset, tam placide succubuisset ἢ Imo 
potius, cum hee absona sint, et que vix 
concipi potest ullatenus obvenisse, regi- 
men episcopale cunctarum ecclesiarum 
apostolic constitutioni innexum est; et 


juxta Tertulliani effatum aliis Patribus as- 


tipulantibus probatum, ‘‘ Constat id esse 
ab apostolis traditum, quod apud ecclesi- 
as apostolorum fuerit sacrosanctum ;” Cul 
et illud accinit Augustini, ‘Illa que non 
scripta sed tradita custodimus, qua qui- 
dem toto terrarum orbe observantur, dan- 
tur intelligi vel ab ipsis apostolis, vel ple- 
nariis conciliis, quorum est in ecclesia 88- 


— 


| DE REGIMINE EPISCOPALI. 


 Juberrima auctoritas, commendata atque 
 statuta retineri.”’* 
ο΄ TV. Hoe etiam invicte munit historia- 
rum certa fides, et inconcussa traditio, 
que in ecclesiis quibusque precipuis 
_ presidentes episcopos continua ab apos- 
tolis serie deducit; nam ““ Habemus” 
(inquit, et aliquoties iterat Irenzeus, testis 
apostolico «vo finitimus) ‘‘ annumerare 
eos, qui ab apostolis instituti sunt episco- 
pi in ecclesiis, et successores eorum us- 
que ad nos.”! Istam historie fidem, 
- eonsonumque traditionis suffragium, si 
morose respuimus, quo sodes fundamen- 
to religionis nostre veritas nitetur, quo 
fulchro sacrorum librorum auctoritas sus- 
tentabitur? quid uspiam sanctum, quid 
_ sertum apparebit? Hoc certe ratiocinio, 
cum firmiori non possent, [renzus, ‘Ter- 
tullianus, aliique patres hzereticos refuta- 
runt, apostolic doctrine obstrepentes. 
V. Accedit his veterum Patrum (uno 
saltem Hieronymo dempto, non antiquis- 
simo, nec sibi satis in hac re constanti) 
unanimis consensus, episcopale regimen 
auctori Domino vel apostolis adscribens ; 
quem aspernari, nescio certe num imma- 
niorem arrogantiam an stupidiorem ve- 
cordiam sapiat: parco testirmoniis, qu 
et innumera et nimis obvia sunt." —Itaque 
rejicere hoc regimen est divinam institu- 
tionem violare idcircoque criminosum. 
2. Culpa non vacat ecclesize catholice 
sanctionem, ‘ toto”? (ut Hieronymus ἰο- 
‘quitur) “ orbe decretam,”* communique 
assensu firmatam, divine legi minime 
contrariam, abjicere. Hoc qui negat, 
quem in ecclesia unitati, paci, charitati 
locum relinquit? anon synodos omnes 
pa aspernatur, despuit, aut irritas 
cit ? annon dum totius ecclesiz senten- 
tiam refigit, etiam singule cujusque, to- 
tam comprehense ecclesie pessundat 
auctoritatem ? At episcopale regimen 
tale saltem est; et si minus apostolica 
utcunque tamen ecclesiastica potissima 
constitutione nititur; si nog divina lege, 
saltem humana prudentia constitutum 
est. Hoc ex innumeris synodorum de- 
cretis liquet, que regimen hoc clarissime 
probant, firmissimeque muniunt; ut quod 


| 
| 


consuetudine quam Dominica dispositionis ve- 
Fritate presbyteris esse majores.—Héer. ibid. 

« Tertul. in Mare. iv.5; Aug. Ep. 118. 

! Tren. iii. 3 ; iv, 63; v. 20. 

™ Cypr. Ep. 55, 52. 


> = = 


ecclesiarum 
praxi vulgate repugnare: hoc ponit apos- 
tolus, quando suum de feminis inter sa- 
cra peragenda velandis virisque retegen- 
dis preceptum hoc urget argumento; Si 
quis autem videtur contentiosus, esse, nos 


* In. Tit. i. 5. Episcopi noverint se magis 


359 


de Paschali jejunio, a synodo Nicena 
preescripto, graviter inculcat S. Chrysos- 
tomus, id huic negotio, longe potiori ra- 
tione, congruat; Τὸ μὲν γὰρ τῷδε } τῷδε χρόνῳ 
νηστεῦσαι οὐκ ἔγκλημα' τὸ δὲ σχίσαι τὴν ἐκκλησίαν, 
καὶ φιλονείκως διατεθῆναι, καὶ διχοστασίας ἐμποιεῖν, 
καὶ τῆς συνόδου διηνεκῶς ἑαυτὸν ἀποστερεῖν, ἀσύγνω- 
στον, καὶ κατηγορίας ἄξιον, καὶ πολλὴν ἔχει τιμω- 
ρίαν." 


Ceterum divine legi non adversari re- 


gimen episcopale, cum res ipsa mon- 
strat, (ubinam enim talis lex extat ?) tum 
eorum precipui fatentur, quibus hoc re- 


gimen non arridet. 


3. Non absimiliter reprehensibile est 
innocue consuetudini seu 


talem consuetudinem non habemus, neque 


ecclesie Dez ;° quod sane frustra dixissit, 
si pacis gratia consuetudini, non esset 


obsequendum ; cui ita succinit Augusti- 
nus: “In his rebus, de quibus nihil certi 
statuit scriptura divina,” (demus adver- 
sariis hoc in presenti causa contingere,) 
“mos populi Dei, vel instituta majorum 
pro lege tenenda sunt ;”” rursus, ‘* Scrip- 
turarum a nobis tenetur veritas, cum id 
facimus, quod universe placuit ecclesiz :” 
iterum, * Siquid horum per orbem fre- 
quentat ecclesia, hoe quin ita faciendum 
sit disputare, insolentissime insaniz 
est : 4 quanto magis huic censure sub- 


jacet, orbis totius in retanta consuetudi- 


nem penitus abjicere ! 
4. Etiam culpe affine est regimen ab- 


jicere rationi consentaneum, ecclesie 


commodum et salubre, pietatique servan- 
dz vel fovende apprime conducens. 

Episcopalem certe presidentiam ratio 
multiplex exigit, et pluribus ex causis res 
ipsa postulare videtur. 

Absque illa vix, aut ne vix fieri potest, 
ut in divino cultu decora conservetur 
harmonia, in sacra disciplina firma con- 
cordia vigeat, scandala propulsentur, fac- 
tiones reprimantur, a perniciosis here- 
sibus religio protegatur, ecclesi@ status 
aliquandiu persistat integer et incolumis, 


® Chrys. tom. 6, Orat. 28. 

* 1 Cor. xi. 16. 

» Aug. Ep. 86. 

4 Aug. c. Cresc. i. 33; Aug. Ep. 118. 


i 


° 


360 DE REGIMINE EPISCOPALI. 


ne in plurimas illa sectas comminuta dis- 
Sipetur. 

Sane reipublicee Christiane plurimum 
interest, societates institui mole quadam 
et robore non exili preeditas, que collatis 


- viribus operisque conjunctis religionis 


veritalem, dignitatem, incremenium, et 
quecunque commoda tutentur; alioquin 
51 ipsa comminuatur in frustula, vel par- 
ticulis incohzerentibus, tamquam_pulvis 
aut arena, constet, facile statim quocun- 
que vento seu invasionis externe seu 
intestine seditionis dispergetur; quin et 
Babylonia quadam opinionum rituumque 
confusione laborans, in sapientibus fas- 
tidium excitabit, profanis ludibrium de- 
bebit. Verum nulla societas, grandiuscula 
presertim, ordinato pacatoque in statu, 
diutine consistere potest sub potestatibus 
multis paribus atque coordinatis; vel 
absque singulari quadam authoritate que 
ad rempublicam spectantia proponat, 
inita de his consilia moderetur et ad 
consensum inflectat, discordes sententias 
conciliet, dubiis in casibus arbitretur, 
constituta execution] mandet, repugnantes 
coerceat ; ita fitenim, ut quod pluribus 
incumbit, id nemo curet; quod multis 
committitur, id nullus exequatur. Unde 
mera democratia, nisi de monarchia 
mutui quid adsciscat, omnino subsistere 
nequit ; neque proinde corpus ullum sine 
capite, ullus exercitus sine duce, ullus 
senatus absque preeside, vel civitas absque 
prefecto durare solet. Hoc jugis ex- 
perientia docet, hoc etiam  episcopalis 
presidentiz adversarii non diffitentur, 
quin et sua praxi confirmant;  itaque 
varias ipsi subordinationes a se excogita- 
tas instituunt, et singulis suis ecclesiasticis 
conventibus moderatorem quendam, velut 
πρόσκαιρον episcopum, preponunt; ra- 
tione sic efflagitante, ut Beza docet, imo 
et Deo ordinante; ‘ Essentiale  fuit” 
(inquit ille vir clarissimus, et paritatis 
presbyterane patronus accerrimus) ‘* quod 
ex Dei ordinatione perpetua fuit, est, et 
erit, ut presbyterio quispiam et loco et 
dignitate primus actioni gubernandse 
presit,cum eo quod ipsi divinitus attri- 
butum est jure ;”’ item “" Nec presbyteror- 
um” (inquit) “ coetus rite constitutus dici 
potest, in quo nullus sit ἡγούμενος." 
Porro, si nulli sint, qui cleri doctrinam 


τ Beza. de Var. Minist. grad. c. 23, p. 153; 
c. 22. 


et mores indesinente cura vigiles inspici- 
unt, quidvis dicendi agendique licentia 
confestim ingruet; plerique qu suo 
genio placebunt, sut populi cupiditatibus 

adblandientur, aut propriis commodis jn- — 
servient, sana doctrina posthabita, pro 
concione venditabunt; complures sue 
voluptati nihil non indulgentes luxu difflu- 
ent, socordiaque languebunt; etiam inter 
se discrepantes sententiis, sermonibusque 
confligentes sacerdotes plebem in partes 
distractam dissidiis et factionibus impli- 
cabunt; unde 8. Hieronymus, ‘“ Eccle- 
sie salus in summi sacerdous dignitate 
consistit, cui si non exsors quedam et ab 
hominibus eminens detur potestas, tot in 
ecclesia efficientur schismata, quot sa- 
cerdotes.”* Idem Pater tametsi) propria 
quadam ex opinatione vel conjectura) 
primitus ‘¢ Ecclesias communi _presby- 
terorum consilio gubernatas” aliquando 
censuerit, ratione tamen suadente, vel 
cogente necessitate, statim id ubique 
demutatum addidit,* et ‘in toto orbe 
decretum, ut unus de presbyteris electus 
superponeretur czteris, ad quem omnis 
ecclesie cura pertineret, et schismatum 
semina tollerentur.” 

Quinetiam ad institutam a Christo to- 
tius ecclesie catholicee unitatem retinen- 
dam, ad Dominici corporis compagem, 
arctius stringendam, ad communionem 
ecclesiarum expediendam, admodum util- 
is aut prorsus necessaria est hujusmodi 
presidentia; nec enim alias inter ceetus 
disparatos facile commercium _ institui 
potest, aut stabilis concordia  foveri, 
quam personarum singularium _ inter- 
ventu ; quapropter episcoporum cura 
et consensu catholicam unitatem con- 
tineri, crebro suggerit sanctissimus il- 
le prudentissimusque Cyprianus ; “ quan- 
do,” inquit, ‘* Ecclesia, que catholica et 
una est, scissa non sit, neque divisa, sed 
sit utique connexa, et coherentium sibi 
invicem sacerdotum glutino copulata.”* 
Kt, “ idcireg copiosum est corpus sacer- 
dotum concordiz mutue glutino, atque 


* In schismatis remedium factum est, ne 
unusquisque ad se trahens ecclesiam Christi 
rumperet.—Ad. Evag. Ep. 85. Patet quis 
non scripturarum, sed nostram esse sententi- 
am,&c.—IJn Tit. i. 5; Hier. in Tit. 1. 5.—— 
Paullaiim vero ut dissensionum plantaria evel- 
lerentur, ad unum omnem solicitudinem esse 
delatam.—Z did. 

* Hier. contr. Lucif. cap. 1. 

t Cypr. Ep. 69. 


— πὔ σσοσαα 


DE REGIMINE EPISCOPALI. 


unitatis vinculo copulatum, &c.”* Hu- 
jusmodi proinde tantis commodis, episco- 

i imine sublato, qui ecclesiam 
spoliant, ut de illa pessime merentes, 
admodum culpandi sunt. 

5. Scandala facere ab apostolo inter 

vissima delicto censetur, et τ zstis 
Christus denunciat, per quos hec obveni- 
unt ;* at quenam gravior erga totum 
populum Christianum offensa committi 
potest, quam sacratissimum ordinem, ab 
ipso semper in summo pretio habitum, 
et precipuo honore, parentum ad instar, 
cultum, eliminare et expungere ? 

6. Episcopi scilicet a profundissima 
usque antiquitate Summi sacerdotes, Sa- 
cerdotum principes et apices ;" sacerdotii 
sublime fastigium, et pontificatus apicem 
adepti; ecclesie gubernande sublimi ac 
divina potestate preediti; a quibus minis- 
terii exordium est, apostolorum προεδρίαν 
sortiti, Christi vicem gerentes, beati pape 
(ut alia complura satis obvia taceam ejus- 
modi elogia), crebro dicti sunt et certo ex- 
istimati; quorum ideo non aliquos tantum 
honore exuere, sed omnes radicitus ex- 
lirpare qualis flagitii res, quanti horroris 
videatur necesse est ? 

7. Item, episcopis antiquitus utcunque 
obluctari vel obstrepere piaculum erat, et 
heresium ac schismatum origo censeba- 
tur; “ Neque enim,” ait Cyprianus,* 
“aliunde hereses oborte sunt, aut nata 
sunt schismata, quam inde quod sacerdoti 
Dei non obtemperatur, nec unus in eccle- 
sia ad tempus sacerdos, et ad tempus 
judex vice Christi cogitatur.” Et. “ Inde 
schismata et hereses oborte sunt et ori- 
untur, dum episcopus, qui unus est et 
ecclesie preest, superba quorundam 
presumptione contemnitur;” ‘* nec pu- 
tent sibi vite aut salutis constare ratio- 
nem, si episcopis et sacerdotibus obtem- 
perare noluerint.”* Quanto scelestius et 
magis schismaticum existimassent, non 
hujus tantum aut illius episcopi mandatis 
obsistere, sed omnis episcopatus jugum 
excutere ? 


* Cypr. Ep. 55.—Heec sunt initia heretico- 
rum, et ortus atque conatus schismaticorum, 
tale cogitantium ut sibi placeant, ut proposi- 
tum superbo tumore contemnant.—Cypr. Ep. 
65, 69. 

5 Cypr. Ep. 67. 

¥ το “1 17; Matt. xviii. 7. 

© Tert. de Bapt.17; Opt. 1. Cypr. Ep. 52; 
Leo Ep. 84; Cypr. Ep. 55; Amb. de Saer. III. 
1; Bas. Ep.—Cypr. Ep. 55. 

® Cypr. Ep. 62, 


ΠῚ. 46 


8. Quinetiam in prepositos uteunque 
sibi judicium assumere summe temerita- 
tis et arrogantie rem arbitrati’sunt Pa- 
tres; “ Quis enim,” inquit Cyprianus, 
* hic est superbie tumor, que arrogantia 
animi, que mentis inflatio, ad cognitio- 
nem suam prepositos et sacerdotes vo- 
care ?”¥ quanto gravius autem omnes 
abjudicare, ipsumque munus episcopale 
quasi capitis damnatum proscibere ? 

9. Istis inseculis “ altare contra altare 
erigere, “‘cathedram sibi constituere, 
gliscente discordia,”* (Cypriani verba 
sunt,) ‘“episcopum sibi constituere, et 
contra sacramentum semel traditum di- 
vine dispositionis et catholice unitatis 
adulterum et contrarium caput extra ec- 
clesiam facere ; (contra ecclesiasticam 
dispositionem, contra evangelicam legem, 
contra institutionis catholice unitatem 
alium episcopum fieri consentire),” ne- 
farium et execrandum facinus erat, prop- 
ter quod admissum Novatiani, Donatiste 
reliquique ferme schismatici tam pessime 
audierunt; quale facinus igitur altaria 
cuncta demoliri, cathedras omnes submo- 
vere ; non in unius episcopi preejudicium 
alterum creare, subornare, sed in omnium 
ruinam nullum pati? quanto damnosius 
ecclesiam unamquamque capite preciso 
(quod nostri moliuntur) ἀκέφαλον facere, 
quam (id quod veteres schismatici fece- 
runt) bicipites ecclesias erigere ? 

Episcopalis itaque regiminis abjectio- 
nem quisquis animo pravo (contentioso 
scilicet, arrogante, pervicace, fastidioso, 
vel utcumque perverso) molitur; eum 
quidni cum doctissimo respondente schis- 
matis (et quidem mortalis, hoc est, pec- 
eati gravissimi) reum  pronunciem ? 
“ Quod enim” (ut 5. Cypriani verbis 
concludam) “ majus potest esse delictum, 
aut que macula deformior, quam adver- 
sus Christum stetisse, quam ecclesiam 
ejus, quam ille sanguine suo paravit et 
condidit, dissipasse ? quam evangelice 
pacis ac dilectionis oblitum contra unan- 
imem et concordem Dei populum hos- 
tilis discordiw furore pugnasse ?””* 

κε Inexpiabilis et gravis culpa discor- 
diz, nec passione purgatur.””* 


* Optat. Cypr. Ep. 76, 42, 44.—A pastore 
oves, et filios a parente separare, et Christi 
membra dissipare.— Ep. 58. 

¥ Cypr. Ep. 69. (Ep. 56, p. 112, 117.) 

* Cypr. Ep. 72. 

* Cypr. de Unit. Eccl. p. 267. 


DE TRIBUS SYMBOLIS. 


Relaxatio fidei trium Symbolorum, in oc- 
tavo articulo ecclesie Anglicane pro- 
positorum, admittt non potest, sine 
scandalo dato apostasie ab ecclesia 
universalt. ' 


A nascentis ecclesiz primordiis usu recep- 
tum apparet, formulas quasdam professio- 
nis, et sacre doctrine summulas (quales 
Sanctus Paulus τύπους διδαχῆς, et ὕγιαιν- 
ὀντων λόγων ὑποτυπώσεις indigitare vide- 
tur, Tertullianus veritatis et fidei regulas 
ac leges appellitat), in ecclesiis pros- 
trare ; quibus veluti symbolis ac tesseris 
Christiani fideles dignoscerentur, et re- 
ligio nostra qualis esset omnibus innotes- 
ceret; quibus ad Christianismum -acce- 
dentes neophyti ipsius principiis imbue- 
entur ;* eidemque nomen dantes quous- 
que profecerant ostenderet, et quid sus- 
ceperant credendum profiterentur; qui- 
bus denuo quasi metis aut repagulis in- 
genia continerentur, ne preter oleas sane 
doctrine devios in errores_ exorbitarent, 
aut excurrerent.* 

Hee primitus admodum erant succine- 
ta atque simplicia ; nec aliud ferme quam 
precipua continebant religionis nostre 
capita, ab aliis illam (Judaismo scilicet, 
et ethnicismo tunc obtinentibus) distin- 
guentia; prout ex illis liquet ejusmodi 
formis, que in sanctis Irenzeo, Tertullia- 
no, Cypriano proponuntur, aut subindi- 
catur. 

Sed postquam emergentes prave curi- 
osi dogmatiste suis ausi sunt commentis 
et παραδιατριβαῖς sublimia fidei nostre 
mysteria pervertere, vel contaminare ;° 
ecclesiae pastoribus necesse vel ex usu 
. visum @st, post questiones eventilatas at 
accurate discussas, alia nova symbola 
veritatem districtius elucidantia propo- 
nere ; cum ut ecclesiz filios ad veram 
dogmatum intelligentiam erudirent, et 
auctoritate sua damnatis erroribus aditum 


* Symbolum tessera est et signaculum quo 
inter fideles perfidosque secernitur. — Maz. 
Tour. Tertull. Prescrip. 14. 

4 Rom. vi. 17; 2 Tim.i. 13; Tert. Apol. 
or. 47, de vel Virg. i. de Preeser. 13; Heb. 


vi. 1. 
i Te. vi. 5. 


DE TRIBUS SYMBOLIS. 


precluderent, tum ut illorum profes 
orthodoxos ab hereticis dispescerent,illos- 


que gremio foverent, hos procul — ἢ 


rent. 


Ita cum P. Samosatenus, ἀποστὰς τοῦ i 


κανόνος inl κίβδηλα καὶ νόθα διδάγμα- 
τα μετελήλυθεν.," istis Antiochena synodus 
a se formatam definitionem opposuit; 
ejusque vestigiis insistens Nicena synod- 
us Arii, postmodumque Constantinopoli- 
tana, πγευματομάχων heterodoxias hac 
ratione transfixit. , 

Veruntamen cum prioribus symbolis, 
catholico consensu receptis, veritas satis 
definita videretur ; et quo multorum cu- 
riosa vel contentiosa reprimeretur ambi- 
tio novas indies fidei confessiones procu- 
dentium, lacinias suas prioribus assuenti- 
um (a quibus dissidia succrescebant, et 
fides perplexa reddebatur), synodo Ephe- 
sine generali (ut et postea Chalcedonen- 
si) legem sancire placuit, gravissima 
peena munitam, ne cui exinde liceret ali- 
um a Niceno fidei typum componere vel 
exponere.* ‘ 

Hine factum, ut reliquis dimissis, tria 
saltem symbola publicam in ecclesia auc- 
toritatem tenuerint; que proinde, eccle- 
sia Anglicana, mater nostra, quo suam 
cum ecclesia catholica concordiam testa- 
tam faceret, et semetipsam ab errorum 
tam contagio quam consortio prestaret 
immunem, suffragio suo comprobavit (in 
articulis suis expresso), liturgiis suis inse- 
ruit, adeoque filiis suis (clericis preser- 
tim) agnoscenda et usurpanda prescrip- 
sit : “‘ Symbola” (inquit) * tria, Nicenum, 
Athanasii, et quod vulgo Apostolorum, 
appellatur, omnino recipienda sunt, et 
credenda; nam firmissimis scripturarum 
testimoniis probari possunt.’’* 

De quibus singillatim paucula quedam 
attingamus ad thesin propositam spectan- 
tia; hoc saltem  prenotato, quod in illa 
fidet relaxatio talis intelligi videatur, qua 
symbolorum usus publicus obmittatur, aut 
ipsorum professio, legibus refixis, non 
exigatur ; reliqua vero tam clara sunt, ut 
explicationem minime desiderent. 

Jam apostolicum symbolum (illud ip- 
sum, vel ei consimile, quod 'Tertullianus 
appellat ‘‘ regulam veritatis, qua vemiat 
a Christo transmissa per comites ipsius ;”* 


¢ Eus. 7, 30. 
Α Syn. Eph. Can. 7, Syn. Chal. δῖ. 5, p. 
340 ; 


Evag. 2, 4,—?érépav πίστιν. 
* Art. 8. f Apol. cap. 47. 


ἋΣ. β -ΡῸ 


quod saltem antiquitus in ecclesiis ple- 
risque, imprimis Romana, baptismum 
suscipientes profiteri solebant) preecipu- 
uos complectitur et maxime peculiares 
Christiane religionis articulos, e sacris 
literis congestos, et simplicissimus verbis 
liquido conceptos ; a quo proinde Chris- 
tianum sibi nomen asserentium nemo fer- 
me quisquam ullatenus dissentire pre se 
fert ; adeoque nec quisquam, opinor, in 
illo comprehense fidei relaxationem ul- 
lam cogitet aut exoptet; ullam autem 
admittere quid aliud esset, quam ipsius 
Christianismi repudiati scandalum accer- 
sere? de eo proinde nil attinet plura di- 
cere. 

Nicenum vero symbolum, ab illo pri- 
mo celeberrimoque concilio, quod in ipsis 
écclesiz triumphantis auspiciis, e perse- 
eutionum flammis emergentes celebra- 
runt plusquam trecenti antistites ecclesi- 
arum, fidei Christianze confessores eximii 
fortissimique athlete ; nam (ut S. Chry- 
sostomus aureo suo penicillo illos alicu- 
bi depingit), καθάπερ ἀριστεῖς τινες μυρία στήσαντες 
τρόπαια, καὶ πολλὰ δεξάμενοι τραύματα, οὕτω παντα- 
Kev ἐπανήεσαν τότε τῶν ἐκκλησιῶν οἱ προστάται, τὰ 
στίγματα τοῦ Χριστοῦ βαστάζοντες, καὶ πολλὰς ἔγ- 
ovres ἀριθμεῖν τιμωρίας, ἃς διὰ τὴν ὁμολογίαν ὑπέμει- 
vav—xai δια τῶν ἀθλητῶν τούτων ἡ σύνοδος ἅπασα 
συγκεκρύτητο τότε͵---ἔ ab hujusmodi, inquam, tot 
Patribus conditum et a secundo generali 
concilio, Constantinopoli habito, nonnihil 


adauctum, 8. Trinitatis mysterium, haus- 


tis e divina scriptura sensibus, luculente 
tradit, Christi divinam zternamque natu- 
ram ab Ariane sect commentis, ipsum 
in creatarum temporaliumque rerum cen- 
sum deprimentibus, exerte vindicans ; nec 
non Sancti Spiritus divinitatem asserens 
a pravis πγευματομάχων heterodoxiis. 
Hujusce symboli fidem, post tot supe- 
ratos atque sedatos adversarum molitio- 
num fluctus ubique prevalentem, adeo- 
que divine providentie quasi suffragio 
comprobatam (ne dicam sacrorum oracu- 
lorum claris testimoniis quoque subnixam) 
totque seculorum universali consensu 
stabilitam, jam relaxare, quid aliud esset, 
quam istorum hereticorum vel in castra 
transire, vel in consortium nos tradere ? 
quam orthodoxie prodite nos plane reos 
facere, vel utcunque suspectos preebere ? 
quam consopita dissentionum incendia 
resuscitare; quam defixas a Patribus 


Chrps. tom. vi. Orat. 28. 


DE TRIBUS SYMBOLIS. 


metas amovere; quam ovilis Dominici 
septa diruere murosque demoliri; quam 
unitatis catholicee clarissimas tesseras, 
certissimaque pignora projicere ; quam 
veritatis simul ac pacis conservandz ex- 
ploratissima media, falsitatis autem dis- 
cordizque propulsande potentissima pro- 
batissimaque remedia subtrahere ; quam 
ecclesiz (non degeneris, inquinate pon- 
tificio jugo oppressee, sed) omnino primi- 
tive, defcecate, liberrime consistoria, 
summe veneranda, “ quorum in eccle- 
518.) si Augustino credimus, “ saluberri- 
ma est auctoritas,” auctoritate sua prorsus 
exuere, tamque diuturna possessione fir- 
mato ab honore deturbare? quam denuo 
totius ecclesie que fuerunt unquam aut 
esse poterunt augustissima judicia convel- 
lere, vel omnino cassare? quorum nihil 
non apostasiz ab ecclesie universalis vel 
fide’ vel pace suspicionem ingerat, et 
scandalum obtrudat. 

Enimvero si nullam fidei professionem 
exigat, si nullos communioni su limites 
preefigat ecclesie, unde que sit ejus 
mens, qualis doctrina, constabit? quo 
signo monstrabit, quo testimonio evincet, 
quo pignore cavebit se quoad intamina- 
tam fidem cum ecclesia catholica conspi- 
rare vel cohezrere? vel hereticorum se 
opinionibus et consortio renunciare? qui- 
bus notis aut characteribus ab heterodox- 
is doctoribus orthodoxos pastores, a lupis, 
a vulpibus, a canibus oves secernet aut 
disterminabit ? qua ratione τῶν ἑτεροδιὸ-- 
ασκαλούντωνς et sanctissima mysteria per- 
vertentium ora frenabit, aut serpentium 
errorum contagia sistet ? quo pacto tam 
ab apostolis impense laudate crebroque 
inculcate ὁμονοίᾳ consulet; vel efficiet, 
ut juxta S. Pauli mandata constanter om- 
nes idem sentiamus, idem loquamur ; 
simusque κατηρτισμένοι ἐν τῷ αὐτῷ vot, καὶ ἐν τῇ 


αὐτῆ γνώμῃ ; idem sapiamus, ei in eadem 
regula permaneamus ; in uno Spiritu 
stemus unanimes ; unitatemque Spiritus 
in vinculo pacis servemus ?" quomodo 
denique preceptis apostolicis obseque- 
tur jubentibus hereticos, ἑτεροδιδασκαλο- 
ὕντας, aliud evangelium predicantes, 
aversari, devitare, detestari ὃ 

Quod si fidei professionem ullam re- 
quirat, quidni preesertim hujus Nicene, 
quam tanta commendat antiquitas, tam 


» 1 Cor. i. 1 


10 ; Phil. iii. 15; i. 27; Eph. iv.3, 
i Tit. iii. 10; é 


Rom. rri. 17; Gal. i. 


i 
᾿ ] 


364 DE TRIBUS SYMBOLIS. 


venerabilis auctoritas edidit, tot ztatum 
prescriptio roboravit, adeoque diffusus 
ecclesiz consensus sacravit? Si quos 
omnino communioni sue terminos pres- 
cribat, quidni potissimum hos, ita dudum 
Christiani populi sensibus infixos, ut sine 
fidei vel gravi ruina vel periculosa con- 
cussione vix evelli queant? Denique si 
Patrum fidem respuimus, annon eo ipso 
ab ecclesia catholica deflectimus ? sin con- 
stanter illam amplectimur, quorsum ejus 
professionem luxamus ? 

Tertium 8. Athanasio adscriptum, sym- 
bolum, non auctoris claritate (is enim 
apud doctos haud adeo certus est) nec 
antiquitatis comperte gratia (nam dun- 
taxat a mille circiter annis ejusce notitia 
percrebuit), neque consensus amplitudine 
(cum ab occidentali tantum ecclesia reci- 
piatur) ita commendatum, hoc tamen 
nomine dignitatem suam tuetur, quod un- 
dicunque profectum tot per secula tan- 
tamque per orbis Christiani partem inva- 
luit; quin et a se intrinsecus hoc habet, 
quod reliquis quodammodo perfectius et 
plenius est, nec non ad ὀρθοδοξιαν adse- 
rendam accommodatius. 

Etenim preter 8. Trinitatis doctrinam 
enucleate propositam (non Ario tantum, 
at Sabellio quoque damnato, quem Nice- 
num haud ita clare tangit) incarnationis 
Dominice mysterium dilucidius explicat, 
juxta synodorum cecumenicarum Ephe- 
sine et Chalcedonensis definitiones ac- 
curatas, utramque Christi naturam a Nes- 
torii illas distrahentis, et ab Eutichetis 
iisdem confundentis, erroribus asserens ; 
ut et ab Apollinarii perverso dogmate 
Domini humanitatem mutilantis ; quineti- 
am de Sancti Spiritus origine gravissi- 
mam decidit controversian, adversus Gra- 
cos hac in parte cespitantes ; (quibus ar- 
gumentis ut ejus vetustati nonnihil dero- 
gatur, ita perfectioni prestantixque in- 
trinsece plurim :m accedit.) 

Hujus itaque fides eatenus relaxanda 
non est: ne synodorum istarum, a pri- 
mis duabus haud longo intervallo proxi- 
marum, vel puram doctrinam respuere, 
vel eximize auctoritati detrahere videa- 
mur; vel saltem ne Grecorum errori vi- 
deamur astipulari; et generatim propter 
easdem ferme causas, quas de Nicena fi- 
de non relaxanda mox attigimus. 

Hoc sane, una cum reliquis in occi- 
dentali ecclesia diu receptis, sapienter 
ecclesia nostra retinendum censuit ; cum 


ut suam ὀρθοδοξίας. curam zelumque de- 
monstraret, tum ut concordie studium os- 
tenderet in iis omnibus, que veritati con- 
sona Romane partes docent, ultro agnos- 
cendis; tum etiam ne quam captiosis ho- 
minibus speciosam offensionis ansam min-— 
istraret. , 

In hoe quidem symbolo quibusdam 
nonnulla minus arrident; illud presertim 
quod in dogmatum explicatione dissenti- 
entes tam aspera censura percellit, tan- 
tisque poenis devovet. Cui exceptioni 
breviter (etenim ut fuse non vacat) re- 
spondemus. 

Primo, Mlud judicium, non ad symboli 
fidem, adeoque nec ad questionem, per- 
tinere videtur. Id verborum ipso series 
innuit ; nam prefatorio judicio subjicitur, 
Catholica vero fides est hac: item fidei 
exposite adnectitur epilogus, Hec est 
catholica fides, quam excipit simile judi- 
cium; itaque fides ipsa judiciis istis πα- 
ρεγθετικῶς interclusa jacet. 

Secundo, JSudicium illud non eque vi- 
detur ad omnia symboli puncta se exten- 
dere, verum ad illa presertim, que in 
universalibus consiliis definita sunt, et 
quibus adversa dogmata Patres tanquam 
heeretica sunt execrati. Nam, v. g. Gre- 
cos hereticis accensere, vel a salute pror- 
sus excludere, multi theologi non susti- 
nent, alioquin huic symbolo mardicus ad- 
herentes; ne id faciant, gravissimis ar- 
sumentis permou. Nam (ut alia preter- 
eam) an leve est tantam ecclesiz partem, 
a Photii saltem tempore (hoc est, plus- 
quam 800 annis), huic errori adherentem 
abscindere, vel inferno addicere ? unde 
factum est, inquiunt, ut plerique Patres 
Greci presertim de eo hesitent, aut ni- 
hil exploratum tradant? unde ex illis 
preecipui docet processionis (vel ὑπάρξε- 
ws) Sancti Spiritus modum tuto ignorari? 
‘unde Constantinopolitana synodus hoe in- 
definitum transiliit? unde synodi subse- 
quentes definitioni quicquam adjici pro- 
hibuerunt ὃ unde Theodoretus hoe dog- 
ma oppugnavit tam impune,Cyrillo contra 
nihil hiscente, nee ejus tot adversariis ei 
propterea erroris. dicam impingentibus ὃ 

Tertio, Ejusmodi judicia sie temper- 
anda sunt, ut iis non quilibet ignarus aut 
simpliciter errans et incredulus subjaceat 
at 11 saltem, qui pravis affectibus, animo 
revera hi retico (hoc «st, αὐτοκρατακρίτῷῳ, 
vel hypocritico, temerario, factioso, arro- 
gante, contumace), patefactaz circa fidei 


a 


| 


doctrinam veritati prefracte obnituntur 
atque reclamant, ἄνθρωποι, juxta Aposto- 
lam, διεφθαρμένοι τὸν νοῦν, ac inde, ἀπεστερημένοι 
τῆς ἀληθείας. Ita quidem S. Augustinus, 
« Si mihi” (inquit, ad Honoratum Mani- 
cheum scribens) “ unum atque idem vi- 
deretur hereticus et credens hereticis 
homo, tam lingua quam stylo in hac cau- 
sa conquiescendum mihi esse arbitrarer ; 
nunc vero cum inter duo plurimum inter- 
sit; quandoquidem hereticus est, ut mea 
fert opinio, qui alicujus temporalis com- 
modi, et maxime glorie principatusque 
sui gratia,falsas ac novasopiniones vel gig- 
nit, vel sequitur ; ille autem qui hujusmodi 
hominibus credit, homo est imaginatione 
quadam veritatis ac pietatis illusus.” Et 
rursus, Donatistarum episcopos alloquens. 
* Qui sententiam,” inquit, ‘* suam quam- 
vis falsam atque perversam nulla pertina- 
ci animositate defendunt, presertim quam 
non audacia presumptionis suze pepere- 
runt, sed a seductis atque in errorem lap- 
sis parentibus acceperunt, quzrunt au- 
tem cauta solicitudine veritatem, corrigi- 
raticum invenerint, nequaquam sunt 
inter hereticos deputandi ; tales ergo vos 
nisi esse crederem, nullas fortasse vobis 
literas mitterem.”* Ita nonnullos_ ille 
Manichzos nonnul'osque Donatistas he- 
reseos absolvit: quam in rem continere 
non possum he quoque vetusti piissimique 
scriptoris (Salvian)' adjungam verba per- 
quam diserta, de quibusdam Arianis ita 
proloquentis; “ Heretici sunt, sed non 
scientes ; denique apud nos sunt heret- 
ici, apud se non sunt; nam in tantum se 
catholicos esse judicant, ut nos ipsos titulo 
heretice appellationis infament: quod 
ergo illi nobis sunt, hoc nos illis: nos eos 
injuriam divine generationi facere certi 
sumus, quod minorem Patre Filium di- 
cant; illi nos injuriosos Patri existimant, 
quia wquales esse credamus. Veritas 
apud nos est, sed illi apud se esse pra- 
sumunt; honor Dei apud nos est, sed illi 
hoe arbitrantur honorem divinitatis esse 
quod credunt; inofficiosi sunt, sed _illis 
hoc est summum religionis officium ; im- 
pii sunt, sed hoc putant veram esse pie- 
tatem ; errant ergo, sed bono animo er- 
rant, non odio sed affectu Dei, honorare 
se Dominum atque amare credentes; 


11 Tim. vi.5; Aug. de Util. Cred. cap. 1. 
* Aug. Ep. 162. 
' Salv. de Gub. Dei, lib. δ. 


ANIM HUMAN CORPORIBUS 


quamvis non habeant rectam fidem, illi 
tamen hoc perfectam Dei estimant chari- 
tatem: qualiter pro hoc ipso false opin- 
ionis errore in die judicii puniendi sint, 
nullus potest scire nisi Judex. 

Itaque nihil officit ista exceptio, quo 
minus hujusce symboli fides merito de- 
beat retineri, seu relaxari non debeat. 


ANIMZZ HUMANE CORPORIBUS 
NON PRAEXISTUNT. 


Humanz anime, de qua presens insti- 
tuitur disputatio, nihil magis proprium aut 
a natura ingenitum esse videtur, quam ut 
rerum, quas sensu percipit, et quibuseum 
continuo versatur, causus et origines in- 
quirat. Eorum enim, qui communiter 
apparent, effectuum notitia atque historia 
ultro otiosis et quasi nolentibus se inger- 
unt, perapertas sensuum fenestras ad ani- 
mz sedem penetrantes; at hec patientis 
solummodo personam sustinet, ac velut 
domi residens advenarum impulsum per- 
sentiscit. Tum demum se erigit, ac in 
se dignam activitatem conspirat, quum ut 
Homericus’ ille hospes peregrinum, ita 
hee suos compellat, Τίς, τιόθεν εἷς ἀν- 
δρῶν πόθε 104 πόλις ἠδὲ τοκῆες ; CUM re- 
rum principia et sortes nascendi, unde 
orte, quomodo product sint, sedula dis- 
quisitione investigat: quale scrutinium si 
indiflerenter m reliqua omnia forinsecus 
sibi oblata exercere consuescat, mirum 
non est si ad sui ipsius (cujus sibi intime 
conscia est, quam semper presentem in- 
tuetur, cujus omnes motus dum exerit, 
immediate perspectos habet), originem 
atque natales indagandos precipuo studio 
aspiraret: quo conatu dum occupatur, 
dum 2tatem suam retro percurril, annos- 
que preteritos cogitatione remetitur, tan- 
dem infantiz terminum assequitur, ante 
quem nullibi extitisse, nihil sensisse, mol- 
itam, aut meditatam fuisse, se recorda- 
tur; unde circa id tempus existendi ini- 
tium sumpsisse merito suspicatur. Ut 
enim me Rome fuisse, quod valde opta- 
rem, purpuratorum patrum splendidissi- 
mis pompis interfuisse, magnificas edes 
tam publicas quam privatas, imaginum 
pigmentorumque elegantias, et preclara 
antiquitatis monumenta perlustrasse, ne- 


366 


mo ut credam adegerit, quia illarum re- 
rum nulla species animo insidet: ita an- 
imas in celo olim evum transegisse, ibi 
nescio que facinora perpetrasse, exinde 
in hez corpora precipites decidisse, ideo 
quispiam prona fide-non admittit, quo- 
niam hujusmodi eventuum nulla in se de- 
prehendit vestigia. Quod tamen minime 
effecit, ne plurimi experientiz propriz 
testimonio diffisi, animas suas presentis 
vite auspiclis superiores existimarint. 
Quibus illos non accenseo, qui ex corpo- 
rea quacunque concretione oriri animas 
putant ; inter quos preecipui Democritus, 
Anaxagoras, Epicurus, Stoici. Hienim, 
licet animarum substantiam, igneam nem- 
pe, aéream vel spirituosam preextitisse, 
plerique ab eterno crediderint, fuisse ta- 
men animas, antequam hec materies co- 
alesceret, non asserunt, ut nec etherez 
substantie particulas, antequam in luci- 
dum orbem cofluant, stellam componere. 
Nec usquam Aristoteles, quod sciam, 
huic sententize aperte favet (illud enim 
θύραθεν ἐπεισιέναι ambiguum est, et ad 
alios existendi modos referri potest), quin 
potius dum Πυθαγορικοὺς quos vocat μύ- 
dovs ridet, dum passim Platonicam ἀν»- 
άμνησιν ubique impugnat, omnemque in- 
tellectus notitiam a sensibus derivari con- 
tendit, dunrque animam corpofis “ organ- 
ici actum”’ definit, ab ea penitus alienus 
esse videtur. Ex philosophis igitur prin- 
cipes Pythagoras et Plato hoe commen- 
tum introduxerunt, quorum passim cele- 
brantur hujus μετεμψύχωσις, illius ἀγα- 
wuyie, Exque horum institutione e 
Christianis theologis Origenem et Syne- 
sium, atque ex hereticis tam Judeis 
quam Chrisuanis qui idem  senserunt, 
hausisse credibile est. Et μετεμψύχωσις 
quidem, hoc est, Tertulliano definiente, 
‘“‘ex animarum recidivatu revolubili al- 
terna mortuorum atque viventium suffec- 
tio,” ut Christiane fidei fundamenta, res- 
urrectionem presertim, ultimumque ju- 
dicium convellens, ab omnibus merito ex- 
ploditur, ut supervacaneum putem in ea 
refutanda oleum atque operam insumere. 
Simplex est προύπαρξες, quam impugnan- 
dam suscepimus, idque sequentibus po- 
tissimum ratiociniis. 

Primo, 8i anime preexistant, tum ita 
ut vel ante mundum conditum, vel una 
cum eo, vel aliquo post eum tempore 
create existere cceperint; nam a se esse, 
vel ab eterno factas, nemo, opinor, 


ANIMZ HUMAN CORPORIBUS 


Non ante mun- 
dum conditum, cum nulla ratio sit, cur 
aliud ipsis extra commune rebus uni- 
versis initium statuamus ; quod propter- 
ea simpliciter principil nomine  insig- 
nitur; In princopio creavit Deus ca- 


Christianus afirmaverit. 


lum et terram. Quem locum respi- 
ciens Apostolus, τὸν Adyor* solum tum 
extitisse innuit, futurum omnium Opifi- 
cem. Id quod ex eo confirmatur, quon- 
iam ex antiquissimi sanctissimique scrip- 
toris mente nihil hane periodum anteces- 
sit, preeter chaos quoddam, hoc est, in- 
formem quandam, indigestam, tenebrico- 
sam molem, minime idoneum animabus 
habitaculum. Quis enim in illa confusi- 
one locus fuit animarum dignitati accom- 
modatus, quem incolerent? quid in tam 
spissa caligine cernerent ? quo mentis aci- 
em dirigerent? in que objecta activitates 
suas exercerent? Annon rectius sancti 
Patres hoc universum, tanquam animarum 
hospitium quoddam atque gymnasium, eo 
duntaxat fine constructum statuunt, ut es- 
set ubi anime commode degerent, quod 
ordinarent et regerent, in cujus mirabili 
ordine, harmonica compage, elegantissi- 
ma specie contemplandis, se oblectarent : 
contra animas idcirco productas, ut tam 
augustee fabrice pulchritudine atque pre- 
stantia animadversis, Conditoris optimi, 
maxim, sapientissimi majestatem suspi- 
cerent, ejusque admiratione perculsi in 
amorem raperentur: que si vera sunt, 
nec mundus anima posterior extitit, nee 
anima mundo, ipsa hujus pars maxima et 
prestantissima. Neque post mundum 
conditum simul omnes existere cceperunt, 
siquidem cur illz hoe potius, quam alio 
tempore fierent, nulla ratio assignari pos- 

it; preecique quum humanum genus ex 
prima propagine magis magisque indies 
cresceret, ideoque nove semper require- 
rentur anime,ex publico, quod hee hy- 
pothesis preestruit, animarum seminario 
depromendz: itaque omnes ab ineunte 
mundo Adami anime concreatas oportuit. 
Verum obstat quod in sacra τῆς κοσμοπος- 
εἴας historia, ubi rerum creatio luculente 
percensetur, animarum tum conditarum 
aut preexistentium nulla mentio habetur$ 
quam ignorare Moses qui potuit, cui uni- 
versa series divini opificii clare perspecta, 
accurate descriptaest ; aut cognitam dis- 
simulasse, quum primum rerum statum 


* Gen. i. 1; Joh.ti. 1. 


7 


᾿ 
Ὶ 


— -— Ss ae 


| et precipue hominis sibi enarrandum pro- 
it, sincerus imprimis author, et 

quovis Pythagora vel Platone tantum sci- 

_ entia et fide, quantum evo anterior; pre- 
_ sertim quum alicujus momenti negotium 
vertitur, in quo sine tanti magistri ductu 

_ facile est labi, ad cujus notitiam flagrant- 
_ ibus desideriis anhelamus? Imo idem 
sacer Historicus tantum abest, ne omnes 
animas tum conditas asseveret, ut unam 

. tantum memoret, reliquarum in hunc 
mundi campum antesignanam, eamque 
nona grege animarum forinsecus assump- 
tam, sed a Deo immediate inspiratam, 
Gen. ii. 7. Formavit Dominus Deus 
hominem e limo terre, et inspiravii in 
faciem ejus spiraculum vite. Cui Sen- 
ece illud mirifice consonat, “* Si primam 
ejus originem aspexeris, non est ex ter- 
reno et gravi concreta corpore, ex illo 
ceelesti Spiritu descendit.”” Cujus sane 
Spiritus unicus Adamus primo particeps 
fuit, nisi aut Moses nescivit, aut legenti- 
bus imponere voluit, aut nobis saltem in- 
vidit origines nostras ; qui cum unius an- 
ime natales celebret, cur reliquas eque 
nobiles preteriret? imo cum animarum 
par conditio sit, quare Adami anima cor- 
pus preformatum subsequatur, relique 
materiam dispositam antecedant? illa ex 
divino afflatu procedat, he ex communi 
thesauro desumantur? illa nunquam ex- 
tra corpus fuit, vita simplici contenta ; hz 
seorsim agant, duplicemque statum exper- 
 jantur? quid illa promeruit, ut ab ortu 
| statim in corporeum claustrum truderetur, 
cum he justa libertate fruerentur ? ut illa 
_ sensibus alligata, necessitatibus subjecta, 
laboribus mancipata fuerit, quorum he 
diu exortes feriantur ? Quin potius quo- 
niam Adami anima nunquam preextitit, 
nec a corpore separata diurnavit, neque 
extra sensuum consortium cogitandi fac- 
ultatem exeruit, non est quod reliquas 
dissimili conditione factas arbitremur. 
Cui accedit, quod Christi, secundi Adami, 
sanctissima anima non preeextitit, sed a 
Deo itidem spirante procreata est, Luc. 
i, 35. πνεῦμα ἅγιον ἐπελεύσεται ἐπ) ce, καὶ δύναμις 
'ὙΨίστου ἐπισκιάσει σοι, διὸ καὶ τὸ γεννώμενον ἅγιον 
κληθήσεται υἱὸς Θεοῦ" in quo loco, ut Adamus, 
Lue. iii. ver. ultimo, Filius Dei vocatur, 
ob Spiritum a Deo communicatum ; ita 
Servator noster, quatenus homo est, eo 
nomine Filius Dei dicitur, quod animam 


Ὁ Consol. ad Helv. 


NON PREEXISTUNT. 


367 


suam a Deo Patre acceperit, que proinde 
non preexistit, ideoque nec nostra, que 
quoad existendi modum in hoc tantum ab 
illius anima differunt, quod hee a divino 
Spiritu immediate, nostre humano inter- 
ventu producuntur. Loci enim, quos al- 
legat optimus doctissimusque vir, Joh. 
xvu.d. (Δ. H.) καὶ viv δόξασόν pe od πάτερ παρὰ 
σεαυτῷ τῇ δόξῃ ἡ εἶχον πρὸ «οὗ τὸν κῦφμον εἶναι, 
παρά σοι, et Phil. 11. 6. ὃς ἐν μορθῇ Θεοῦ ὑπάρχον, 
et consimiles, divinitatem Christi claris- 
sime respiciunt, eoque communiter ab 
interpretibus referuntur. 

Secundo, Animarum preexistentie ad- 
versatur ipsarum propagatio, sive mavis, 
substitutio. Cujus modus (quoad depen- 
dentiam successivam intelligo) si aut ana- 
logiam nature sequi, aut experientiz ar- 
bitrium agnoscere volumus, sacre histor- 
iz calculo comprobatum, ab illo vix dis- 
crepat, quo brutorum animantium imo et 


| vegetabilium augentur numeri, species 


conservantur. Similis ubique vis prolifi- 
ca deprehenditur, gemella_procreandi 
methodus; ex parili benedictione 86 
multiplicandi potestatem obtinuere; et 
prout ex unius equi stirpe equina diffund- 
itur progenies, que immensas regiones 
populando sit ; nec minus ab una glande 
quercuum ingentes sylve exurgunt, ita 
ut nulle his preparentur anime, nisi 
quas pro re nata emittunt: ita ab uno 
homine plurimarum gentium infinita ex- 
uberavit multitudo ; Act. xvii. 26. ἐποί- 
not τε ἐξ ἑνὸς αἵματος πᾶν ἔθνος ἀνθρώρων κατοικεῖν 
ἐπὶ πᾶν τὸ πρόςωπον τῆς γῆς. .Igitur inquit Ter- 
tullianus infra, unde merito Adamus pater, 
Eva viventium mater, appellantur: que 
nomina nisi parentes ad animarum ex- 
istentiam aliquid conferrent, frustra im- 
ponerentur. Nam corpora quod attinet, 
preterquam quod animarum quasi ap- 
pendices, instrumenta et vascula sint, il- 
lorum substantia a generan tibus inde- 
pendens jam olim extitit, iisque figuras et 
conformationes organicas, non parentes 
tribuunt, sed ips sibi anima, Deo opitu- 
lante, eflingunt ; ut praeteream corporis 
primordium, animeque vebiculum  se- 
men, quantulumcunque est, quod in 
matricem recipitur, protinus sensu arbit- 
ro putrere, dispergi, evanescere, aut si 
aliquid superest, continuis incrementor- 
um affluxibus mutari, atque transponi; 
ut non absurde neget Aristoteles semen 
patris ullam partem materi@ corporis 
[αὶ conferre ; et nescio an fundamep*- 


368 ANIMA HUMAN CORPORIBUS 


um corruat honoris et gratitudinis, quam 
ipsis ceu vite authoribus exhibere solem- 
5. Ideoque si parentibus animarum 
existentia aliquatenus deputetur, nihil 
est plane quod impertiant, quibus tamen 
parentibus sacre litere non tantum ho- 
minis (cujus anima essentialem constitu- 
tionem in tantum ingreditur, ut homo 
dicatur anima vivens),’ sed et ipsarum 
animarum productionem disertis verbis 
assignant, haud ultra debitum, credo, 
liberales. Gen. xii. 5, Tulitque Sarai 
uxorem suam, et Lot filium fratris sui, 
universamgque subsiantiam quam possed- 
erant, et animas, quas fecerant in Ha- 
ram. Gen. xlvi. 18, Hi filii Zelphe, 
guam dedit Laban filie sue, et hos genutt 
Jacob, sedecim animas. FE.xod. i. 5, Fr- 
ant aulem omnes anime egressorum e 
semine Jacob septuaginta, ‘ Igitur” 
(inquit Tertullianus) “ex uno homine 
tota hc animarum redundantia agitur, 
observante, scilicet, natura Dei editum, 
Crescite et in multitudinem proficite ;”: 
quibus addi potest, quod parentes similes 
sibi liberos progenerare dicantur, Gen. v. 
3, Et vixit Adam centum et triginta 
annos, et genuit ad imuginem et simili- 
tudinem swam ; et hoc quidem juxta phi- 
losophi pronunciatum, βυηνθνον» τῶν ἐν τοῖς 
ζῶσιν é ἔργον τὸ ποιῆσαι ἕτερον οἷον αὐτό. f Quomodo 
autem sibi similes gignunt, si aliquo modo 
animas non communicant, que ad hu- 
mane nature integritatem quam max- 
ime pertinent ? 

Tertio, Si anime preexistunt, unde 
est quod specie oris, habitu corporis, ani- 
mi moribus, prosapiam soboles referat ? 
quod liberi seepius parentibus  pulchri 
formosis, robusti validis, ** fortes creantur 
fortibus et bonis,” ac vice versa? qua 
nascendi sorte in patris vitia succedit, 
virtute zmulatur proles, quocum anime 
extranee nulla cognatio, nullum preces- 
sit commercium? que sane ex corporee 
atorni dispositione haud proveniunt, que 
tantilla ex parentis substantia discerpitur, 
cujus fluxa temperies quolibet momento 
variatur, queque haud scio an virtutum 
vitiorumque capax sit, oumque precipui 
habitus anime insideant, et ipsa sibi or- 
gana extruat, native indoli conformia. 
Cui affine est, 


* Aristot.q. de Gen. An. c. 2, 20,21; οἱ 4 
de Gen. An. 4 Gen. ii. 7. 
* De &n. 27. { De An. 2,c. 4. 


Quarto, Natorum anime paternorum — 
criminum peenas perszpe luunt, benefae- 
torum gratiam reportant, quod cum mul 
tis e sacra historia exemplis poterit con- ~ 
firmari, sufficiet primi hominis lapsum 
commemorare, ἐφ᾽ ᾧ πάντες ἥμαρτον, 
Ex quo peccato mors intravit, et reliqui 
morbi, labores, cruciatus huamanum genus 
pervaserunt, quibuscum vita communis 
perpetuo conflictatur, ut liquebit verba 
illa perpendenti, Gen. il. 17, 18. Ade 
vero dixit, guia audisti vocem uxoris tue, 
et comedisti de ligno,ex quo preceperam 
tibz, ne comederes, maledicta terra in op- 
ere tuo: in laboribus comedes ex ea cuhe- 
iis diebus vite tue. Spinas et tribulos 
germinabit tibi,—In sudore vultus tui 
vesceris pane, donec revertaris in terram, 
de qua sumpitus es. Quod si posterorum 
anime Adami anime σύγχρονν fuerint, 
neque ab illa aliquatenus dependeant quo 
jure Adamici criminis participes evadunt, 
quod nulla generis proximitate attingunt ? 
Nam corpora quod atiinet hee ut prim- 
itiva labe inquinata concedamus, neque 
ulla commoda sentiunt, nec afliciuntur 
incommodis, neque mercede gaudent, 
nec supplicio anguntur. Ne dicam omnem 
materiam Adz independentem coé€atitis- 
se, ideoque ex eodem luto nos minime 
conflari: animasque proinde solas ab eo 
utcunque derivari, ideoque meri 0 com- 
munem cum eo fortunam subire. Quo 
utitur argumento S. Augustinus: ‘ Si” 
(inguit) ‘anima nostra‘nullam de illa 
peccatrice originem ducit, que causa 
est anime subeundi originale pecca- 
tum ?”s 

Quinto Quum in sacris literis quispiam 
aut egregie nequam, aut apprime bonus 
sanctusque celebratur, ultra natales et 
prima incunabula meritorum origo nus: 
quam extenditur. Nonnulli, aro βρέφους" 
ab ineunte etate virtutibus innutriti, a alii 
flagitiis assuefacti indigitantur.  Psal. 
lvill. 4. Adienati sunt peccatores a vulva, 
erraverunt a utero, locutt sunt falsa. 
Contra Hieremias in utero sanctificatus 
dicitur; de 8. Johanne Baptista pradic- 
tum,«ai Πνεύματος ἁγίου πλησθήσεται ἔτι ἐκ κοιλίας 
μητρὸς αὐτοῦ. S. Paulus de se, ὁ Θεὸς ὁ ἀφορίσας 
pe ἐκ κοιλίας μητρός μου" non utique diviture coli 
tum puriore coetu delectas esse egregias 


2 Pim. iii. 15. 


ε Epist. 157. 
a 
' Jer. t. 8; Luc. i. 15; Gal. i. 15. 


— 


[ - 
, 


has animas, neque prestratas invasisse 
_ sanctitatem, sed ipsis Deo procurante 
_ congenitam fuisse. Nec sequiores illas ex 
_ altero secum pravitatem detulisse, sed ab 
_ ipsa infantia scelerum exemplis initiatos, 
_ peceandi perpetua consuetudine concep- 
_tam improbitatem [patravisse.] Item 
| cum humane vite calamitates graphice 
| depingunt, ac animarum miseram condi- 
| tionem flebilibus modis deplorant, non e 
| eeelesti habitatione detrusas, non in ma- 
| teriz custodiam demersas meerent, sed 
| a recentis vite lachrymis exordium pe- 
/tunt, ab uterinis infortuniis threnodias 
auspicantur. Job iii. 10. Quia non 
| conclusit ostia ventris, gui portavit me, 
| nec abstulit mala ab oculis meis ὁ Quare 
nonin vulva mortuus sum, egressus ex 
utero statim perti? quare exceptus 
_genibus? cur lactatus uberibus ? 
Porro, sexto, ut Socratica interrogandi 
licentia hance questionem vexemus. Cum 
justa Aristotelis effatum πᾶν τό ὄν ὑπο- 
λαμθάνεταν εἶναί που, ubi gentium ab 
orbe condito he presxistentes anime 
#tatem transigant? per liberas regiones 
vage spatiantur, an certis sedibus fixe 
conquiescunt ? prope ambitum telluris 
opportunos receptus expectant, an ex 
longinquo incorpora defiuunt? zthereas 
_arces obsident, an per nescio que _inter- 
-mundia volitent, an in terrestribus claus- 
tris detinentur? Platonici quidem a su- 
“pernis ipsas devocant, cceli olim indig- 
6888, juxta quos Cicero in Somnio Scip- 
ionis, “* Hominibus animus datus est ex 
illis sempiternis ignibus quos sydera et 
‘stellas vocamus ;” at reclamante Christo, 
Johan. iii. 13. Οὐδεὶς ἀναβέθηκεν εἷς τὸν οὐρανὸν, εἰ 
bya 5 ἐκ τοῦ οὐρανοῦ Katabas, ὃ vids τοῦ ἀνθρώπου, ὃ 
| dy ἐν τῷ οὐρανῷ" ubi e celo descendisse ac cw- 
lestium conscium fuisse sibi soli assumit, 
aliis abjudicat. Quin hos cum Enea 
liebkemur. 


7 


| 


Anne aliquas ad celum hinc ire putandum 
Sublimes animas, iterumque ad tarda reverti 
Corpora, que lucis miseris tam dira cupido ? 
En. vi. 


Quid autem attinet animabus vitam sepa- 
jratam celestem attribuendo humanam 
naturam cum angelica confundere, quas 
irevera distingui apparet, ad Heb. ii. 16. 
Οὐ γὰρ δήπου ἀγγέλων ἐπιλαμδάνεται, ἀλλὰ σπέρμα- 
τὸς ᾿Αδραὰμ ἐπιλαμδάνεται. Nec opus est ut ani- 
marum gregibus redundantes plancte 
as ad nos colonias deducerent, quum 


_ Vor. Il. 49 


NON PRAEXISTUNT. 


369 


a provido Numine peculiares animas des- 
linari, gue terrestrem hunc mundum 
conspicere et contemplari, eique interes- 
se ac presidere teneantur, ratio dictet, 
authoritas suffragetur: que tum demum 
in scenam prodire, partesque commissas 
capessere apte nate sunt, quum sibi 
corporum personas induere: interim 
donec nudz, habitusque corporei exper- 
tes sunt, quid rei moliuntur? dormiunt, 
an vigilant, desides otiantur, an destinen- 
tur negotlis? certe aliquid agunt, quum 
anime sint, quibus desidia mors est: 
quid autem? Non colores prospicere 
valent, ad quos oculis opus est, volatiles 
formas motusque palabundos colligenti- 
bus; non sonos dijudicare, quos auricu- 
larum sinuosi anfractus modulantur; nec 
saporum capere discrimina, ad que palati 
titillatio requiritur; neque mundi hujus 
visibilis harmoniam, pulchritudinem, de- 
licias percipere queant, quum ad hoc 
comparate videntur, ut ab anima orga- 
norum vario apparatu instructa dignos- 
cantur ; et nescio an ullum cum his rebus 
commercium inire possint, sensuum fami- 
liari auxilio destitutze: sin maxime pos- 
sint, quare apud ipsas gestorum—“Ad 
nos vix tenuis fame perlabitur aura,” 
eeque ac ab iis, qui 6 vivis excesserunt ἢ 

Deinde antequam corpora ingruunt, 
quam lotum somnolentam degustant, quo 
rore Letheo perluuntur, ut omnium que 
in precedenti statu egerint, senserint, 
perceperint, recordationem omnimodam 
amiserint ? Nullo, opinor, morbo laborant 
lethargice he anime tam acuto, nulla 
agitatione tam fera commoventur, que 
unico instanti memorize thesaurum peni- 
tus exhauriant, omnesque preevias species 
ex anime tabula eradant. Species, in- 
quam, istas, quas absque corporis ullo 
influxu aut ministerio acquisitas quomodo 
corpus auferendo sit, quum postea anime 
a corpore separatio etiam violenta, eorum 
que instatu conjuncto gessimus, idque 
ab eo dependenter, ideas minime excutiat, 
nec impedimento sit, quo minus multor- 
um memores persistamus? imo mirum 
est nullos adhuc a superiore vita impres- 
sos characteres legi, nec ex animarum 
ingeniis, proprietatibus, differentis ullum 
pristini status signum aut vestigium no- 
tabile elucescere. Non enim ex hac 
scaturigine subtilitatem Itali, Galli incon- 
stantiam, Germani hebetudinem, Scythe 
simplicitatem, Dalmate ferociam, Crete 


370 


vanitatem trahunt; ad regionum consti- 
tutionem, alimentorum temperiem, edu- 
cationis curam, temporum eventum, casu- 
umque licentiam, ad hujusce nature sta- 
tas leges, aut ad fortuitas circumstantias, 
dispositionum omnis varietas et habituum 
naturalium discrepantie exiguntur. 
Porro, Si uniuscujusque preexistet ani- 
ma, cum generandi actus requirit corpus 
ingressum, quomodo illa presto est, unde 
accitur, quo pacto in semen se insinuat? 
quem fingere possumus Mercurium ψυχα- 
γωγὸν quo adigente in corporeum carcer- 
em compingitur? invita intrat an sponte? 
vi compulsa, an impetu suo? conscia 
quid agat, an ignara’ delectu proprio, 
an alieno? Si sapit, cur levis et libera 
prius cum sit, ergastulo se includat, mole 
onerosa vestiat, morbis et meroribus cor- 
poreis se submittat ? Si nescit, quomodo 
callem per avia tenebrarum invenit, nec 
tritum et satis angustum ? quem premon- 
strare parentes nequeunt, ipsit animarum 
quod sint, ubi preestolantur, quot novam 
provinciam candidate ambiant, nescien- 
tes ? ad hee evolvenda Deus, ἀπὸ μηχα- 
νῆς, scilicet advocetur necesse_ est; 
quare autem supremi Numinis, pro cujus- 
vis pagani arbitrio in cogendis animabus 
quotidiana deposcitur opera? annon sufh- 
ciat nature legem certam et feedus in- 
violabile sanxisse, foecunditatem homini 
se implantasse, concursum ordinarium 
subministrasse, et verbum ad omnia ef- 
ficax protulisse, Crescit et multiplica- 
mini? ut taceam, videri siassidue Deus 
in corpora animas cogeret, opus non 
fuisse, ut quandoque ipsum facti hominis 
peniteret, aut diluvium inducendo huma- 
num genus pessundaret, quum nulla natu- 
re, quam instituerat, lege violata, hoc 
tantum compulsu intermisso, hc destruc- 
tio mnecessario consequi, scelerumque 
inde propagatio intercipi potuisset. 
Denique postquam anima directoris cu- 
juslibet auspiciis ad luteas edes ducentem 
semitam inivit, in semen quomodocunque 
intromissa, ex qua subito disciplina_plas- 
tici artificii mirabilem sibi peritiam com- 
paravit, hujusmodi architecture prius ig- 
nara, nec in effingendis corporibus exer- 
citata? unde tanta statim συμπάθεια 
emergit, et peregrini hospitisarctus cnm 
materia nexus? et cura vinculi parum 
connaturalis dissolutione tantopere abhor- 


ret? quae omnia cum animam corpori 


a 


congenitam satis indicant, tum inextri- 
cabilis preexistentize laqueos innectunt, 

Deinde, Hanc opinionem plerique Sane- 
ti Patres aperte damnarunt, hosque secuti 
ecclesiastici doctores. Augustini verba 
sunt, ‘‘ Credimas animas nec esse initio 
cum angelis, nec simul creatas, sicut Ori- 
genes finxit.””. Hieronymus ; ““ Nobis ni- 
hil placet, nisi quod ecclesiasticum est, 
et publice in ecclesia dicere non time- 
mus, ne juxta Pythagoram ac Platonem, 
ac discipulos eorum, qui sub nomine 
Christiano introducunt dogma genulium, 
dicamus animas lapsas de celo esse.” 
Idem alicubi hanc doctrinam peregrinam, 
alibi impiam et celeratam vocat, acriter 
quidem pro more suo. ‘Tertullianus 
postquam hereticis quibusdam hoc dog- 
ma tribuisset, subjungit, ‘ Doleo Plato- 
nem omnium hereticorum condimenta- 
rium factum.”*  Epiphanius; “ Illud 
quoque quis Origenem dicentem patiatur, 
quod anime angeli fuerint in ceelis, et 
postquam peccaverint in supernis direc- 
tas esse in hunc mundum, et quasi in tu- 
mulos et sepulchra, sic in corpora ista 
relegatas, pcenas antiquorum luere pec- 
catorum, et corpora credentium non tem- 
pla Christi esse, sed carceres damnato- 
rum ?””! 

Ultimo, Fundamenta infirma sunt, qui- 
bus hance preexistentiam superstruunt ad- 
versaril. 

Nam, primo, Traditionem allegant, ex 
profundissima antiquitate desumptam. 
Philolaus Pythagoricus, Magtugéovtar δὲ 
καὶ οἱ παλαιοὶ θεύλογοὶ re καὶ μάντεις, ὡς διὰ τινὰς 
Ipse 
Socrates apud Platonem, Π]αλαιὸς μὲν οὖν ἐστί τις 
ὃ λόγος οὗτος οὗ μεμνήμεθα, ὥς εἰσιν ἐνθένδε ἀφικόμε- 
Cicero: 
“ς Ex quibus humane vite erroribus at- 
que serumnis fit, ut interdum veteres illi 
sive vates, sive in sacris initiisque traden- 
dis divinze mentis interpretes, qui nos ob 
aliqua scelera suscepta in vita superiore 
peenarum luendarum causa natos esse 
dixerunt, &c.’”° 

Quos hi antiquos vates, quos theologos 
intelligunt, preeexistentiz precones, non 


ANIMZZ HUMANE CORPORIBUS 


τιμωρίας ἡ ψυχὴ τῷ σώματι ovvécevkrar.™ 


ναι ἐκεῖ, καὶ πάλινγη δεῦρο ἀφικνοῦνται." 


) Lib. de Sp. et An. cap. 40.—Ad Hedibiam, 


ad Demetr. k De An. cap. 23. 
! Epist. ad Joan. Hieros. 
m Apud Eugub. ἡ In Pheed. 


° Io Hortens. apud Aug. 1. 9, contr. Jul. 


admodum constat: inter Homeri et He- 
siodi figmenta nusquam comparet, unde 
nec Orpheum et Museum sic institutos 
improbabile fuerit, quos Greeca theologia 
patres atque antistites agnoscit; an igitur 
Pythagoram ipsum de quo Ovidius, 


primusque animalia mensis 

Arguit imponi, primus quoque talibus ora 

Docta quidem solvit, sed non et credita verbis, &c. 
5 Metam. 


An vero potius AXgyptios sacerdotes ; a 
quibus τῆς μετενσωματώσεως doctrina im- 
butum Pythagoram author est Herodo- 
tus? Respondeat pro me Tertullianus : 
*“ Nullus sermo divinus, nisi Dei unius, 
quo prophetz, quo apostoli, quo ipse 
Christus intonuit: multo antiquior Moses 
etiam Saturno, nongentis circiter annis, 
nedum pronepotibus ejus; certe divinior 
multo, qui decursus generis humani ab 
exordio mundi quoque per singulas nati- 
Vitates nominatim temporatimque diges- 
sit.” 

Sane nobis nihil pensi est hujusmodi 
spurias, malefidas, multorumque porten- 
torum obstetrices historias rejicere ; qui- 
bus si legitimam originem assignare volu- 
mus, non aliunde fortassis repetenda erit 
quam ex institutione Mosaica perperam 
intellecta : que cum primi hominis ani- 
mam asupremo numine inflatam perhi- 
beat, quid mirum si celeste illi genus 
_ascripserint; inde ἃ ccelo delapsam autu- 
marint: vel potius, primum hominem in 
paradiso collocatum fuisse, ibi Dei im- 
morigerum extitisse, deinde ex amenis- 
simo horto ejectum exulasse ; hisque co- 
herentia cum audiverint, quid fabularum 
prestigias affectantibus facilius erat 
quam elysium terrestre in celeste palati- 
um evehere, quodque revera uni homini 
acciderat, ad omnes transferre ? Sed et 
priscorum Hebreorum suffragia advo- 
cant, querum complures hoc dogmate 
imbutos ex Josepho, Philone, Talmudis- 
tis certum, e sanctoribus literis probabile 
est: quod innuit Judzorum illa questio, 
Τίς ἥμαρτεν, οὗτος͵ ἤ οἱ γονεῖς αὐτοῦ, ἵνα τυφλὸς yev- 
γνηθῆ ; illudque authoris Sapientia, “dor 
ée ἀγαθὸς ὧν ἦλθον εἰς σῦμα ἀμίαι τον 4 Josephus 
de Essenis, Kai γὰρ ἔῤῥωται παῤ αὐτοῖς fide ἡ δόξα 
φθαρτὰ μὲν εἶναι τὰ σώματα, καὶ τὴν ὕλην οὐ μόνιμον 
αὐτοῖς" τὰς δὲ Ψυχὰς ἀθανάτους ἀεὶ διαμένειν καὶ συμ- 
πλέκεσθαι μὲν ἐκ τοῦ λεπτοτάτου φοιτώσας αἰθέρος, 


P 28 de An. 
4 Toan. ix. 2: viii. 20 


NON PRAEXISTUNT. 


371 


ὥσπερ εἱρκταῖς τοῖς σώμασιν, ἴυγγυΐ reve φυσικῇ κατ- 
acrwpévas,* idem Phariseis tribuit, quod opinati 
fuerint, Ψυχὴν πᾶσαν μέν αφθαρτον, μεταβαίνειν δὲ 
Quid igi- 
tur? an propter horum suffragia Pytha- 
goricam animarum translationem amplec- 
temur? quam nescio an ab ethnicis phi- 
losophis, vel asacerdotibus Agyptiis mu- 
tuati fuerint ; certe nec a Mose, neque 
ex sanctorum prophetarum scholis edidi- 
cere. Enimvero quadrat, et fortassis 
hue ex scribentis proposito collineavit ad- 
monitio illa Paulina, Βλέπετε μή τις ὑμᾶς 


ἔσται ὃ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπά- 


εἰς ἕτερον σῶμα τὴν τῶν ἀγαθῶν μόνην. 


της, κατὰ τὴν παράδοσιν τῶν ἀνθρώτων, κατὰ τὰ 
στοιχεῖα τοῦ κόσμου, καὶ οὐ κατὰ Χριστόν." 

Nonnullos etiam S. Scripture locos ci- 
tat Origines, Peccavi antequam humilia- 
rer, hoc est, antequam in corpus descen- 
derem; subjecta est creatura vanitati, id 
est, corpori; et aliquot alios in commen- 
ti sul patrocinium allegorica expositione 
detortos; a quibus excutiendis, atque ab 
aliena interpretatione vindicandis, non est 
quod diutius immorer. Superflua res 
esset, et pene infinita, et quod sancti Pa- 
tres abunde prestiterunt. 

Secundo, Rationibus decernunt, qua- 
rum palmaria est, quod divine justitic 
hine optime consuli, hac sola clave provi- 
dentiz adyta reserari posse videantur. 
Nam si hanc vitam nihil anime preces- 
sit, ergo nec meriti. Cujus igitur justite 
fuit, misellas animas in corpora tot infir- 
mitatibus obnoxia constringere, ad statum 
tot molestiis involutum damnare? Cur 
ipsa nascendi, lege proclivitate in vitia 
tam obstinata feruntur, ad virtutes adeo 
averse ac contumaces? cui infelicitati 
taniarum gentium, totque seculorum pene 
fatalis barbaries imputanda est? unde 
naturam tam aspere novercatur, fortuna 
tam ferociter insultat mortalibus, nisi 
quod anteacte vite paenas damus, veter- 
esque nequitias ultricibus furiis divine 
Nemesis flagra persequuntur?* 

Respondeo, primo, Si hac doctrina jus- 
titi divine: illustrande tantopere inser- 
viret, cur prophetis Dei intimis non inno- 
tuit? quare in sacris oraculis sepius 
clariusque non inculcatur? precipue in 
evangelio, de quo Sanctus Paulus, Sexae- 


* Not. in quo statu Cain peceavit? et ii qui 
statim ab ortu, &c. 

τ De B. J. H.8, 11. 

* Col. ii. 8 


372 


οσύνη Θεοῦ ἐν αὐτῷ dnoxuhintetac:t quum 
maxime ‘intersit, ut de divina justitia recte 
sentiamus, cum illius elucidande multi- 
plex succurrat occasio, et in eo sacre 
scripture plurimum occupentur. Imo, 

Secundo, Horum accidentium aliz 
cause exprimuntur, in quibus parentum 
contumacia, inobedientia, neglectus, pre- 
cipue Adami: ex quo semine non alibi 
quam nostro in loco, ab ipso pene nas- 
centis mundi primordio, hec nobis malo- 
rum seges pullulavit. 

Tertio, Barbariem, inscitiam, et pec- 
candi proclivitatem quod attinet, has non 
omnino necessarias et prorsus inevitabiles 
esse docet demonstratque apostolus ad 
Rom. i. 19, 20, didte τὸ γνωστὸν τοῦ Θεοῦ 
φανερόν ἐστιν ἐν αὐτοῖς" ὃ γὰρ Θεὸς αὐτοῖς ἐφανέρ- 
ωσεν. Ta γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου 
τοῖς ποιήμασι νοουμενα καθορᾶται, ἣτε ἀΐδιος αὐτοῦ 
δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους. 
Quid enim si homines naturali lumine et 
facultatibus divinitus concessis abutantur, 
quibus ad Dei notitiam, virtutisque am- 
plexum aspirare possint, ea propter di- 
vina providentia injurize est arcessenda ? 
an Deus homines e cunis perfecte sapi- 
entes, infallibiliter justos, et prorsus ἀγα- 
μαρτήτους, condere debuit? Quin po- 
tius si rationis judicium consulere nolunt, 
conscientiz dictamina respuunt, prime- 
ve lucis scintillas extinguunt, nature 
leges violant, exemplorum pessima imi- 
tantur, seque improbis moribus totos de- 
vovent, non tam antiquorum criminum 
rei sunt, quam recentibus implicantur, 
quorum aut adimere potestatem, aut ef- 
fectum impedire, nullo Deus jure tene- 
tur, nullo pacto obstringitur: imo non 
tam puniendorum, quam probandorum 
hominum gratia hec  permittere po- 
tuit; et quidem permisit: Act. xiv. 16, 
Ὃς ἐν ταῖς παρῳχημέναις γενεαῖς εἴασε πάντα τὰ 
ἔθνη ποροὔεσθαι ταῖς δδοῖς αὑτῶν" et Act. xvii. 30, 
τοὺς μὲν οὖν χρόνους τῆς ἀγναίας ὑπεριδὼν ὁ Θεός. 

Quarto, Humane vite miserias atque 
erumnas, hoc est, naturales defectus, 
morbos, egestates, infortunia, querula 
petulantia providentie increpantes apos- 
tolicum fulmen retundit, Μὴ ἐρεῖ τὸ πλάσ- 
μα τῷ πλάσαντι, Τί μ᾽ ἐποίησας οὗτως ;" 
Etiam brutis animantibus communia sunt, 
quorum animas rationis unquam partici- 
pes, et peccandi consequenter compotes 


t Rom. i. 17. “ Rom. ix. 20, 


ANIMZ HUMAN CORPORIBUS 


fuisse, aut e supernis sedibus in corpora 
relegatas, quis tam absonus est ut dicat, 
tam audax, ut propterea divinam insimu- 
let justitiam ὁ Neque est quod he afflic- 
tiones tantas trageedias excitent, que tam ὦ 
immanes non sunt, ut facile tolerari ne- 
queant, ut propterea vitem respuant homi- 
nes, mortemque avertere non satagant, 
ut plerunque grandioribus commodis non 
compensentur. Denique hee mala ad 
bonos usus transferri, ad morum mede- 
lam facere, in virtutum occasiones con- 
verti, ad stultitiam arguendam, compes- 
cendam arrogantiam, intemperantiam, 
coércendam, ad conciliandam prudenti- 
am, acuendam fortitudinem, exercendam 
patientiam, animumque corroborandum 
conducere possunt : ut preeteream ex his 
plurima non esse Oséaeunta, sed ab 
hominum in se stolida pravitate accersi: 
quo pacto nodum dissolvit Homericus ille 
Jupiter. 


*Q πόποι, otov df νυ θεοὺς βροτοὶ αἰτιόωνται, 
"Eé ἡμέων γὰρ φασι κάκ᾽ ἔμμεναι" οἱ δὲ καὶ αὐτοὶ 
Σφῇσιν ἀτασθαλίησιν ὑπὲρ μόρον ἄλγε᾽ ἔχουσιν. 


Od. a’. 32. 


Quinto, Status ille animarum quicun- 
que preecessisse supponatur, etiam pec- 
catis, doloribus, defectibus subjacere de- 
buit, ut reatus contrahi, et supplicii obli- 
gatio emergere possit: an idcirco ut jus- 
titi ac providentiz idonea ratio reddatur, 
hoc alio priori comminiscei oportet, istoque 
itidem priorem alterum, et sic ἴῃ infini- 
tum ἢ 

Sezto, Christus divine dispensationis 
mysterium aliter interpretatur. Nam, 
cur quis cecus natus fuerat,sciscitantibus, 
Phariseis, respondet, non ob precedentia 
peccata contigisse, ἀλλ᾽ iva φανερωθῇ τὰἔργατοῦ 
Θεοῦ ἐν αὐτῷ." Reliquarum calamitatum 
non absimilis est ratio; instruendis hom- 
inibus, glorizque divine illustrande in- 
serviunt, nec tam ἃ preteritis malis 
fluunt, quam ad futura bona diriguntur. 

Septimo, Si corpus anime carcer sit, — 
non commodum diversorium, et vivere 
poena sit, non beneficium : quo grate ev- 
anescunt, quas authorivitee Deodebemus, 
quasque parentibus divine δημιουργίας, 
instrumentis. persolvimus? frustra ab 
apostolo celebratur, ὁ διδοὺς maou ζωὴν, 
καὶ πνοὴν, καὶ τὰ πάντα, Nec ab eodem 
minus incongrue dicitur Deus ἐμπιπλῶν 


¥ Joan. ix. 3. 


_ultricis majestatem agnoscerent, 


| 
| 
| 
| 
perdurat? ubiilla benedictio ad Adam et 
| 


= = 


_ 


NON PRAEEXISTUNT. 


τροφῆς καὶ εὐφροσύνης τὰς καρδίας ἡμῶν (i. e. Viven- 
tium.)* Melius non exclamasset Job, 
Vitam et misericordiam tributsti miht.* 
Tacuisset David, Manus tue finzerwnt, 
et preparaverunt me. Immeritis laudi- 
bus tot hymni personant; in ludibrium 
abiit conformati hominis solennis historia, 
illudit nobis heec mundi concinna fabrica, 
magnificus apparatus ; custodia est, non 
theatrum libertatis. Neque denique ibi 
vita communicata tam Creatoris_ benefi- 
centiam suspicere est, quam Vindicis 
severitatem perhorrescere. 
Quibus, octavo, subjungo illa Epiphanii 
contra Origenem disputantis, ‘Si hoc 
verum est, ubi est fides nostra ὃ ubi pre- 
conium resurrectionis? ubi apostolica 
doctrina,que in ecclesiis Christi hucusque 


ad semen ejus, et ad Noe et ad filios ejus, 
Crescite et multiplicamini, et replete ter- 
ram? Jam enim non erit benedictio, 
sed maledictio, juxta Origenem, qui an- 
gelos vertit in animas, et de sublimi fas- 
tigio dignitatis facit ad inferiora descen- 
dere ; quasi Deus non possit animas per 
benedictionem dare, nisi angeli peccave- 
Tint, et tot in clo sint ruine, que in ter- 
ta nativitates.”’ 
Nono, Justitie convenit, ut delictorum, 
ob que sontes plectuntur, non aboleatur 
memoria; cum ut ad qualemcunque re- 
| Sipiscentiam ex reatus conscientia et pe- 
. Me sensu perducantur, tum ut justitie 
disce- 
'Tentque ‘‘ justitiam moniti, et non tem- 
Mere divos :” quo spectat illud Tertullia- 
ni, ““ Evacuabitur ratio judicil, si merito- 
rum deerit sensus. Igitur cum olim pec- 
catum esse non agnoscimus, cur penam 
inde infligi censeamus ?” 

Ultimo, Ex admissa preexistentia non 
minus inextricabiles difficultatum labyrin- 
thi oriuntur. Cur enim Adami anima 
nunquam preextitit, Caini unum atque al- 
terum annum, Pharaonis per aliquot se- 
cula, Jude anima sero in corporeum pis- 
trinum conjecta est? et in universo ali- 
que ad penos subeundas priecoces, ali 
_tamdiu immature sunt? Cur spe, ut 

videtur, meliores animm temperiem cor- 
| poris languidam, dubiam, infirmam sor- 
tiuntur, longe pejores sanis, vegetis, ro- 


17. 
73. 


ον Act xvii. 25; xiv. 
| ,* Job x. 12; Ps. cxix. 
| Vide Just. in Tryph. 


373 


bustis corporibus donantur? Unde apud 
Indos, Mauros, /Zthiopes, reliquasque 
barbaras gentes, dociles animi, benign 
indoles, felicia ingenia, apud Christianos 
aliosque populos moraliores contraria dis- 
positione preedite anime nascuntur ἢ Qua- 
lia problemata ex preexistentize hy pothese 
difficulter, ex nature lege ordinaria, ejus- 
que pluriformibus circumstantiis multo 
facilius solvuntur. 

Tertio, Preexistentiam Platonici ex 
notionibus quibusdam deducunt, quas tan- 
quam rudera precedentis ruine, pristin- 
eeque scientiz reliquias, etiamnum super- 
stites volunt. Item ex humane mentis 
docilitate, que non tam prompte disci- 
plinas arriperet, nisi quas prius calluisset ; 
queecunque que interciderat memoria, 
ex mentis agitatione reviviscit: qui argu- 
endi modus Ciceroni vehementer arrisit, 
Tuscul. quest. I. “* Habet autem (anima) 
primum memoriam, et eam infinitam, re- 
rum innumerabilium, quam quidem Plato 
recordationem esse vult superioris vite : 
—nec fieri ullo modo posse, ut a pueris 
tot rerum atque tantarum insitas et quasi 
consignatas in animis notiones, quas ἐν- 
γοίας vocant, haberemus, nisi animus, an- 
tequam in corpus intravisset, in rerum 
cognitione viguisset.”” Libro de Senec- 
tute, c. 21. ‘*Magno est argumento 
homines scire pleraque antequam nati 
sint, quod jam pueri, quum artes difficiles 
discant, ita celeriter res innumerabiles 
arripiant, ut eas non tum primum accip- 
ere videantur, sed reminisci et recordari.”” 
Sed contra, nullas ejusmodi ἐν οίας ani- 
mo inherere yerisimile est, quas mentis 
opera, sensus adminiculo, a recentis vite 
exordio non acquisivit. Axiomata enim, 
et prima veritatis principia, que perspi- 
cullate sua communem assensum meren- 
tur, vel ex terminorum ge nuina signifi- 
catione, vi sibi indita, protinus apprehe ne 
dit, aut ex quotidiana observatione facile 
dignoscit ; reliquas autem ex his pendu- 
las conclusiones non temeré, et ex idea- 
rum fortuito occursu, sed native sagaci- 
tatis virtute elicit, per consequentiarum 
successivam seriem operoso progressu 
discurrendo: imo si precesisse aliquem 
anime: statum supponamus, has ipsas no- 
liones tum aut ei primitus impressas, aut 
ab intellectus naturali facultate excusas, 
vel a jugi experientia desumptas oportuit, 
ne oblivionum scilicet ac reminiscentia- 
rum perpetuas reciprocationes fingendo 


374 


in infinitum regrediamur. Cum igitur 
cognitio omnis aliquando nova esse de- 
buit, et animus presens scienti# omni, 
quam possidet, adipiscende par sit, ne- 
que aliter jam discit, quam in superiore 
statu didicisset ; quidni hic opportune ter- 
minum figamus, neque in seculorum, que 
dudum affluxere, obscuras profunditates 
frustra nos immergamus? Cum sane il- 
lius, si qua est, elapse vite tam exilis, 
aut potius nulla est recordatio, ut merito 
canat Platonice sententie fautor ac inter- 
pres poeta, 
——anime, quibus altera fato 


Corpora debentur, Lethzi ad fluminis undam 
Securos latices, et longa oblivia potant. 


Ultimo, Alios existendi modos destruen- 
do, preexistentiam astruere conantur. 
Idcirco enim animasa Deo creatas infun- 
di negant, quia puram, insontem, immac- 
ulatam, qualis e divina manu procederet, 
in corpus immundum et vitiosa labe con- 
taminatum immitti, totque confestim mor- 
bis et miseriis ineluctabilibus nullo suo 
merito addici, nefas, atque divine justi- 
tiz contrarium ducunt: ut et Deum ad 
actum creationis sublimem, liberum, pe- 
culiarem, adulterorum quocunque arbitrio, 
incestorumque temeraria libidine deter- 
minari, fore incongruum. Nec minori- 
bus difficultatibus involutam animarum ex 
traduce propagationem arguunt; nam ex 
eo consequi aut animas a parentibus 
creari, aut si ab eorum substantia discer- 
pantur, divisibiles esse, quorum illud idio- 
ma Dei incommunicabile creature adjudi- 
cat; hoc animarum dignitati, simplicique 
nature derogat. Sed quoniam contra 
preexistentiam satis prolixe disputavi- 
mus, neque 6 reliquis aliquem existendi 
modum propugnandum suscepimus, et 
auditorum patieotiz consultum volumus, 
sufficiat utcunque probatum dedisse, quod 
anime humane corporibus non preex- 
istunt. 


DE POTESTATE CLAVIUM. 


Mart. xvi. 19.— Et dabo tihi claves regni 
celorum 


Mopvs, quo Christus, ecclesiw Rex, hanc 
ordinat atque regit, illi perquam affinis est, | 


DE POTESTATE CLAVIUM. 


quo Deus mundi Dominus ipsum moder- 
atur. Mundum Deus partim immediato 
providentiz sue nutu temperat, partim 
intercedente delegatorum suorum, et qua- 
si proregum visibilium (quos variis regni 
sui provinciis preefecit), opera curaque 
vicaria administrat. Horum (a Deo ae- 
cepta authoritate simul ac imposito offie- 
io) partes sunt, sub Rege summa, in suo 
quemque districtu, secundum ab ipso pre- 
stitutas equi bonique regulas, ipsius ita 
gubernare subditos, cum ut imprimis om- 
nibus qua licet modis Dei promoveatur 
honos, tum ut proxime salus hominum 
procuretur ; allaborantibus iis, ut et Deus 
ubique summa reverentia colatur, et hom- 
ines vita secura, tranquilla, commoda 
perfruantur: quinetiam horum preefecto- 
rum unusquisque commissi sibi gregis 
utilitati speciatim ita prospicere debet, ut 
simul omnes aliquatenus universi generis 
humani commoda respiciant, cum reliquis 
hominibus pacem, amicitiam, innocuum 
beneficumque commercium fovendo, ver- 
susque cunctos, quibuseum eos rem ha- 
bere contingit, humanitatis officia et @- 
quitatis leges observando: illis porro Dei 
vicariis que committitur authoritas, om- 
nimodam. complectitur ad illos conse- 
quendos fines necessariam, vel utcunque 
requisitam potestatem, leges equas et 
idoneas sanciendi, judicia exercendi, dis- 
pensandi premia, peenas infligendi, sic 
ut hisce subditi, juxta Dei voluntatem et 
ex divini juris vigore, sese morigeros 
preestare teneantur. Adsimili ratione, 
ecclesiz caput et absolutus rector Chris- 
tus (cui scilicet omnis in celo, supraque 
terram potestas est donata*) spirituale 
regnum suum dispensat, partim immedi- 
ate sui Spisitus directione et efficacia, 
partim legatorum et presidum suorum 
(τῶν ἡγουμένων, 
‘‘judicum vice Christi,” quos vocat Cyp- 
rianus,? τῶν τοῦ σωτῆρος ἐπεχόντων πρόσωπον, αἱ 
ait Basilius*) ministerio, quos ipse variis 
ecclesiz suz provinciis preeposuit, authori- 
tate sic instructos, ut eo modo res ecclesia- 
ticas ordinare possint atque debeant, qui 
cum ad Christi provehendam gloriam, 
tum ad populi Christiani_ bonum procu- 
randum maximopere conducat ;f scilicet, 


τῶν προεστώτων, τῶν ἀγγέλων, 


* 'O γὰρ καθηγούμενος οὐδὲν ἕτερον ἐστὶν, ἢ ὃ τοῦ 
σωτῆρος ἐπέχων πρόσωπον. —Basil. Const. Monast. 
cap. 22. 
+ Nec nos vim cuiquam facimus, aut legem 
» Matt. xxviii. 18 » Epist, 55, 


DE POTESTATE CLAVIUM. 


ut imprimis Regi Christo debita reveren- 
tia, concilietur, ut ejus mandatis integrum 
deferaiur obsequium, ut ipsius regnum in 
imo statu conservetur atque floreat, 
quin et indies accrescat et prolatetur ; 
tum et ejus subditi (quibus in rebus ipsor- 
um yertitur salus, et bonum precipuum) 
ad officium suum peragendum instruc- 
tione requisita dirigantur, et monitis op- 
portunis excitentur ;° a peccatis munian- 
tur, et perficiantur in sanctitate ; quoque 
modo demum quam optime preparentur 
at eternam illam, ad quam (Dei benigni- 
tate gratiosa) destinantur ac invitantur, 
felicitatem occupandam. Hi vero Chris- 
tiani regni dispensatores, ita quisque pro- 
jam, quam nactus est, Spartam singil- 
latim obire debet ac ornare, totius ut in- 
terea corporis utilitati consulat atque stu- 
deat, cum reliquis fidelibus “ communi- 
eationem pacis,” ut cum Tertulliano lo- 
quar, et “appellationem fraternitatis,” 
et “ contesserationem hospitalitatis” ser- 
vando ;" hoc est, concordiam mutuam ob- 
nixe colendo, propensamque versus uni- 
yersos Christi cultores charitatem exer- 
cendo; quinetiam ipsis que a Christo de- 
mandatur authoritas, omnimodam contin- 
et ad ista complenda requisitam potesta- 
tem : penes ipsos est (in sua penes unum- 
quemque provincia) leges aut regulas 
salubres prescribere, causas emergen- 
tes decidere, premia distribuere, sed et 
peenas irrogare (officil nempe sui spiritu- 
alis nature consentaneas, et ejusmodi 
proposito accommodatas), ita demum, ut 
etiam hujusce regni populus,e Christi 
mini mente jussuque, legibus istis pa- 
rere, decisionibus acquiescere, censuris 

subjacere constringantur.° 
Hee vero potestas (magna saltem ex 
parte) multis ab inde seculis appellari 
consuescit polestas clavium, ex illis, que 
legi, verbis adsumpta nomenclatura ; qui- 
bus in verbis Sancto Petro pollicetur Do- 
minus, se regni ccelestis claves ei dona- 
turum: circa quod seu promissum (seu 
predictum) illud imprimis observandum 
venit, quod licet uni Petro (verborum ad 
am et sonum attendendo) factum vi- 


damus, quando habeat in ecclesiw# administra- 
tione voluntatis sue liberum arbitrium unus- 
quisque prepositus, rationem actus sui Domi- 
ho redditurus.—Cyp. Ep. 72. 

® 2 Cor, xiii. 10. 

* De Prescript, c. 20. 

* Heb. xiii. 17 ; Matt. xxiii. 2. 


375 


deatur, revera tamen commune sit, et ad 
ecclesiam totam ejusque rectores pertine- 
at: nec enim occasio promittendi Petrum 
unice spectabat, neque causa propter 
quam promitteretur Petro suberat pecu- 
liaris ; nec alligabatur uni Petro promissi 
materia; nec in Petrum denique solum 
derivatus est ejus effectus. Occasionem 
quod attinet ; interrogavit omnes (quot- 
quot aderant) discipulos Christus, Vos 
autem quem. me dicitis esse? Petrus e 
more suo (utpote pre reliquis promptus 
et fervidus ; πρόθυμος et θερμὸς, ἘΞ ut ait 
Chrysostomus, vel ut inter illos etatis, 
vocationis, aut alia nescio qua ratione 
quodammodo preeminens; ut προέδρος, 
adeoque προήγορος) e vestigio preesultans 
responsum arripit (προπηδᾷ καὶ προλαμθά- 
vet, ait Chrysostomus), id omnium no- 
mine dictans, quod indubie cuncti sen- 
serunt, uti colligitur e capite 14. ubi 
succlamant omnes, ἀληθῶς Θεοῦ υἱὸς 
ei, quanquam bBellarminus (satis id 
audacter et temere) quid potissimum 
responderent ignorasse czteros, haud 
veritus est oggerere : sane quum, apud §, 
Johannem, simili (fortassis eadem) ex oc. 
casione confessionem hic apostolus pror- 


sus eandem ederet, expressum habetur , 


Ἡμεῖς, inquit, πεπιστεύκαμεν καὶ ἐγνώκαμεν, ὅτι σὺ 
εἶ ὃ Χριστὸς, ὃ υἱὸς rod Θεοῦ τοῦ ζῶντος" ita tune 
exerte, nunc autem implicite Petrus, velut 
Apostolorum os (quo illum normine cum 
hic, tum alibi Chrysostomus insignit), 
‘‘pro omnibus loquens, et ecclesiz voce 
respondens” (uti loquitur B. Cyprian- 
us.)? Suppar est cause promissum hoc 
velut elicientis ratio: quod nempe Petrus 
Christum Dei Filium esse cognoverit, 
crediderit, et confessus sit: ** Mercedem” 
(inquit Hieronymus) ‘ accepit vera con- 
fessio :”” Petro revelatum id dicitur ; cun- 
ctis hoc fidelibus wque competit; nec 
enim quisquam nisi per Spiritum δὶ Jes- 
um appellare potest Dominum; Omnis- 
que spiritus, gui confitetur Jesum Chris- 
tum in carne venisse, ex Deo est :' firme 
credidit, et clare professus est illud Pe- 
trus; idem facere Christianis omnibus ex 
aequo convenit et incumbit: Quis enim 


* qui sibi fidit Dux regit exumen. 

+ Matt. xiv. 33; De pontit. ; Rom. i, 12.— 
Quum pro omnibus responderet.— Tertull. in 
Marc. iv. 21. Joh. vi. 69 
στόλων, καὶ στόμα τῶν μαθητῶν καὶ κορυφὴ τοῦ χο- 
ροῦ.---ΟἾΤΥ5. in Joh. xxi. 15; Cypr. Ep. 55, 

{ 1Cor. xii. 3; 1 Joh. iv. 2; Gal. i, 12 


Γ] al > ~ 
expires ἣν τῶν dro- 


376 


DE POTESTATE CLAVIUM. 


est, qui mundum vincit, nisi gui credit) ὑμῶν ὃ καθηγητὴς Kprords, πάντες δὲ ὑμεῖς ae 
Jesum esse Filium Dei? Corde creditur| éote-' \iquido testatur id universus 
ad justitiam, et ore fit professio ad sal-| histori apostolic ; sed et aperte 
utem :* nihil igitur hac ex parte Petro ἔα! ficatS. Paulus, ubi de seipso predi 


proprium, nullum hic singularis privilegii nihil ipsi defecisse, quod sibimet apostol- 


fundamentum habetur. Neque si rem) orum precipui possent vindicare (οὐδὲν, 
ipsam expendimus, aliquid Petro delatum | ὑστέρησα τῶν ὑπηρ λίαν ἀποστόλων :)™ δὶ quoque 
constat, aut exhibitum, quod non et aliis | (quasi solicite caveret, et obviam iret 
zeque competit, ac alibi diserte tribuitur :| jllorum commento, qui non immediate 
affirmat Christus sese super Petrum, ceu | collatam, sed a Petro derivatam volunt in 
rupem firmam (super P etrum; etenim  yeliquos apostolos hanc potestatem) se 
istum sensum, ut aliquatenus simplicio- | nec ab hominibus, neque per homines 
rem, ut Petri saliem prerogative, si qua | (οὐκ dx’ ἀνθρώπων, οὐδὲ δι. ἀνθρώπων), apostolum 


fuit, faventiorem, haud respuimus), eccle- | 


siam suam extructurum; hoc est ejus, 


imprimis opera efficace se multos in ce-| 


tum sibi fidelem ac obsequentem, divina | 
protectione conservandum, compacturum ; | 
se Petri preevalido testimonio, impigroque | 
studio ac labore, domum suam (quam in| 
Epistola sua vocat ipse Petrus) spiritua-_ 
lem erecturum:" hoc autem reliquis: 
apostolis (quin et omnibus ecclesie doc- 
toribus aliquatenus) congruere res ipsa 
clamat, et expresse docetur: nam in| 
Apocalypsi, duodecim fundamentis inni- 
tens describitur urbis cc@lestis murus, 
quibus totidem apostolorum inscribuntur 
nomina; et apostolorum atque prophet- 
arum fundamento inedificari ecclesiam | 
astruitS. Paulus; idemque vocat eandem | 
edificium Dei, cujus ipse velut sapiens, 
architectus fundamentum posuerat.’ 

Pollicitus est etiam Petro Dominus (id) 
quod phrasis proposite sensum explicat),, 
quicquid is super terram alligarit, id in| 


ceelis alligatum fore ; quicquid ille solve- | 
rit hic, id ibi fore solutum: idem hoc ex- 
plicite verbis prorsus iisdem ecclesiz 
spondetur (Matt. xviii.) quin et verbis| 
zequipollentibus alibi discipulis suis pro-| 
mittitur a Christo, (Joh. xx.*) Sed οἵ. 
illa nedum promissa, sed et ipsis exhibita, | 
ab ipsis exercita luculente constat. Nam 
sidenuo promissi respiciantur effectus, 
nil hujusmodi peculiare quippiam accep-| 
isse Petrus vel prestitisse deprehendetur, | 
quod non etalii pariter acceperint et usur- | 
parint. Nihil ille juris supra reliquos 
collegas adsumpsit sibi, vel exercuit: id 
innuit Christus, ubi scribarum ambition- | 


¢ 1 Joh. v.5; Rom. x. 10. 

b | Pet. ii.5; Rom. xv. 20 

i Apoc. xxi. 14. 

} Eph. u. 20; 1 Cor. iit. 9, 10. 

« Matt. xviii. 18; Joh. xx. 22, 23. | 


esse constitutum asserit, ast immediate 
Christo ipsi Deoque Patri suam acceptam 
referre potestatem apostolicam ; ubi sibi 
cunctarum ecclesiarum curam imcum- 
bere testatur ; ubi denique se Petro nom- 
inatim exerteque comparat, neque sibi 
minus potestatis aut officii concreditum 
innuit in sua provincia, quam Petro in 
sua." 

His expensis, haud immerito censetur 
hoc quicquid est potestatis (clavium no- 
mine designatum) non in Petrum person- 
aliter (hoc est restrictive, vel exclusive) 
consideratum, sed quodammodo repre- 
sentative (communis ex fidei, vel com- 
munis officii ratione), vel quatenus is ali- 
orum omnium simili conditione gauden- 
tium, similive munere fungentium quasi 
vices obiret, aut sustineret personas, con- 
ferri, vel conferendum promitti: in Pe- 
trum, tanquam strenuum fidei confesso- 
rem, eximium ecclesiz fundatorem, gna- 


/vumque pastorem ; fere juxta quod ita 


commentatur Origenes ; ““ Quod si nos 
loquimur idem quod Petrus loquutus est 


efficimur Petrus; et nobis dicetur, /u es 


Petrus; Petra enim est quisquis est dis- 
cipulus Christi.”° Vel si Petrum directe 
spectent hee verba, saltem ea interpre- 
tative vel consecutive non minus ad alios 
pertinere, quibus ex rationis paritate, vel 
officii similitudine conveniunt; preser- 
tim reliquis apostolis, qui (ut B. Cyprianus 
ait) “hoe erant quod fuit Petrus, pari 
consortio prediti, et honoris et potesta- 
tis:”’” in ecclesiam adeo totam finaliter 
(hoc est, in ejus gratiam et beneficium) 


“1 bdit: Εἴς ¢ ~°™* | collatum est, formaliter autem (hoc est, 
σ .ς Δὶς y . 
em sugillans, subdit; Εἰς ἐστιν (inquit) quoad ej 


us usum et exercitium) lis pra- 


1 Matt. xxiii. 8. m 2 Cor. xii. 11. 
n Gal. i. 1; 2 Cor. xi. 28; Gal. ii. 7: 

° In Matt. Tract. 1. 

P De Unit. Eccl. 


--- 


DE POTESTATE CLAVIUM. 


sertim concessum intelligatur, quibus ec- 
clesie propagandz conservandeque cura 
demandatur, et officium incumbit. Ita 
certe rem accepere veteres; e multis, 
que protulerunt huc spectantia, paucula 
quedam allegabimus;  Tertullianus : 
“Si adhuc clausum putas celum, me- 
mento claves ejus hic Dominum Petro, 
et per eum ecclesiz reliquisse, quas hic 
upusquisque interrogatus atque confes- 
sus feret secum.”’* Ita Pater ille preedoc- 
tus, € communi sententia, ut videtur ; quam 
tamen alibi, Montanismo penitius infixus, 
utejus ὑποθέσει serviret, retractavit ; nam 
libro de Pudicitia," ordinariam in eccle- 
sia peceata remittendi potestatem con- 
vellens, ac eapropter asserens apostolos 
non ex disciplina, sed ex potestate (mir- 
ifica scilicet aut prophetica) id fecisse, 
sic infit: ** De tua nunc sententia quero, 
unde hoc jus ecclesiz usurpes; si quia 
dixerat Petro Dominus, Super hanc Pe- 
tram—idcirco preesumis et ad te derivas- 
se solvendi et alligandi potestatem, id est, 
ad omnem ecclesiam Petri propinquam, 
qualis es, evertens atque commutans 
manifestam Domin: intentionem, person- 
aliter hoc Petro conferentem.” Ita tunc 
is, et in eam mentem plura pro fanaticis 
Montani deliriis adversus ecclesiam dis- 
putans. Cyprianus, Epist. 27. ‘* Dominus 
noster, cujus preecepta et monita observare 
debemus, episcopi honorem, et ecclesice 


. Suz rationem disponens in evangelio lo- 


quitur, et dicit Petro, Ego tibi dico—Inde 
per temporum et successionum vices epis- 
coporum ordinatio, et ecclesiz ratio de- 
currit, ut ecclesia super episcopos con- 


'—‘stituatur, et omnis actus ecclesize per 


eosdem prapositos gubernetur.”’ Firmil- 
ianus, Caesarezee Cappadocum episcopus, 
apud Cyprianum, Epist. 75. hune citans 
locum, subjicit: ‘* Potestas peccatorum 
remittendorum apostolis data est, eteccle- 
siis, quas illia Christo missi constituerunt, 
et episcopis, qui eis ordinatione vicaria 
successerunt.” B. Ambrosius, Epist. 83. 
* Claves ilfas regni coelorum in B. Petro 
euncti suscepimus sacerdotes.”? Augusti- 
nus in Johannem: Petro dicitur, 1 δὲ daho 
claves regni celorum, tanquam ligandi et 
solvendi solus acceperit potestatem, cum 
et illud pro omnibus dixerit, et hoe cum 
omnibus, tamquam personam gerens uni- 


4 Scorp in Gnost. cap. 10. 
* De Pud.c. 21. 


Vou. III. 48 


377 


tatis, acceperit.””> Rursus: ** Quando ei 
dictum oat Tibi dabo claves—universam 
significavit ecclesiam ;’’> Et, “ Si in Pe- 
tro non esset ecclesie sacramentum, non 
ei diceret Dominus, Tisi dabo claves— 
si hoc ergo—in ecclesia fit, Petrus quan- 
do claves accepit, ecclesiam sanctam 
significavit.”* Basilius in Constit. Mo- 
nast.—Ildot δὲ rots ἐφεξῆσ ποιμέσι καὶ διδᾶσκάλοις 
παρέχει ἴσην ἐξουσίαν" καὶ τούτου σημεῖον τὸ δεσμεῖν 
Theophyl. Eé 
καὶ τρὸς [lérpov μόνον εἴρηται τὸ, δώσω σοι, ἀλλὰ καὶ 
πᾶσι τοῖς ᾿Λποστόλοις δέδοται."---Εἰ quibus pre- 
stantium veteris ecclesiz magistrorum dic- 
tis de illus sensu constare videtur: ita- 
que jam ratum habeatur promissam hic, 
et aliquando proinde commissam fuisse 
potestatem hance Clavium nomine desig- 
natam ; id quod ex ejus natura, usu, sco- 
po verisimilius evadet ; quee modo nobis 
breviter instituimus exponenda, metho- 
dum hanc insistentibus; primo, Nomen 
ejus ; secundo, Objectum seu terminum : 
tertio, Phrases equipollentes, quibus ex- 
primitur, aut explicatur: quarto, Praxin 
ejus et exercitium in ecclesia primeeva : 
quinto, Ejus instituende originem, vel 
exemplar in ecclesia Mosaica; sexto, 
Ejus necessitatem, et utilitatem (hee, in- 
quam, vel horum partem aliquam nunc 
pro moduio temporis et nostro) perstrin- 
gemus. 

I. Clavium nomen (metaphoricum 
cum sit) significat eo denotatam rem nat- 
ura sua, vel quoad aliquam proprietatem 
suam, ipsi presertim intimam et nobis 
obviam, claves referre. Claves autem, 
velut organa certis usibus destinata, nul- 
lam obtinent naturam aut proprietatem 
aliam immediatam, quam ut aditum, sive 
transitum, qui est ab uno loco in alium, 
muniant, illum vel recludendo, vel occlu- 
dendo; illarum consequenter  effectus 
proximi et primarii sunt vel introitum aut 
admissionem prebere; vel egressum 
prohibere, seu introrsum detinere ; vel 
aditum obstruere, et ab intrando arcere : 
horum igitur actuum omnes aut aliqui 
(vel iis analogum et agnatum quiddam) 
huic potestati, quo nomen hoc apte  sibi 
adsciscat, congruere debent, respectu loci 
seu status, quem ipsa respicit: per eam 
adeo jus habetur vel in regoum ceelorum 
admittere, vel in eo detinere, vel ab eo 


ἅπαντας, καὶ λύειν ὥσπερ ἐκεῖνος. 


* Tract. 118, in Joh.; Tract. 124. 
‘ Tract. 50. " Const. Mon. cap. 22. 


excludere, cum nihil aliud firme suppe- 
tat, propter quod hoc nominis indipisci 
potuerit. Enimvero cernimus, cum si- 
miles ad casus illustrandos adhibetur heec 
metaphora, horum effectuum nonnullos 
interpretandi causa adjectos : ita cum in 
Apocalypsi de sancto illo et verace (de 
Servatore nempe nostro) dicitur ipsum 
habere clavem Davidis, subjicitur, Ape- 
rit et nemo claudit: claudit et nemo 
aperit:¥ cumet Dominus Judzorum le- 
gisperitis improperat, eos clavem abstu- 
lisse scientig, dicti sui mentem elucidat, 
subdens:* Ipsinon intrastis, et eos qui 
intrabant prohibuistis ; itidem de scri- 
bis ait: Clauditis regnum celorum (\o- 
cum scilicet haud alium ab. eo de quo 
nune agimus) ante homines ; quid hoc? 
exponit: Vos enim, addit, non intratis, 
nec introeuntes siniiis intrare.* Unde 
colligi potest, hance potestatem in eo pre- 
cipue sitam esse, ut in locum, quem res- 
picit, adducat, vel ab eo secludat quomo- 
docunque ; de quo loco proxime dispici- 
endum est; etenim talis sit potestas hec 
oportet, qualem rei, que regnum celo- 
rum appellatur, natura capit aut exigit. 
Il. Regnum ceelorum, e Novi Feederis 
usu, duos precipue sensus accipit: impri- 
mis crebro designat religionis sub evange- 
lio statum, prout is a rerum conditione 
distinguitur, que sub antiqua lege vigebat. 
Sub legis Mosaice tempora Dei regnum 
quodammodo terrestre fuit: acta est 
Judea sanctificatio ejus, Israel potestas 
ejus ; factus est in Salem locus ejus, et 
habitatio ejus in Sion.* In Hierosolymis 
magni Regis civitate que dicitur) velut 
in arce regia, imperiique sui metropoli, 
residebat Deus; Ei quod illic extabat 
templum quasi palatii loco fuit, pro solio 
(presentiz specialis loco)” tectum fuit, 
arc sacre Cherubinis interjectum :* in- 
de subditos gubernare videbatur,. edictis 
extra ordinem subinde promulgatis, hoc 
est, oraculis, per temporum occasiones, 
in sacerdotum atque prophetarum ipsum 
consultantium ora infusis. Leges im- 
posuit, ex magna parte carnales (ἐντολὰς 
σαρκικὰς, ut est apud Apostolum ad. He- 
brzos) et terrenas :* visibilia potissimum 
tributa (cultum crassum et corporeum) 


τ Apoc. iii. 7; Is. xxii. 22, 

~ Luc. xi. 52. 

x Matt. xxiii. 13. 

Υ Psal. cxiv. 2; exlvii. 19; Ixxvi. 2. 

* Psal. xci. 1, &c. * Heb. vii. 16. 


DE POTESTATE CLAVIUM. 


exegit atque retulit a subditis ; privilegia, 
beneficiaque terrena concessit et elargitus 
est illis; ad legum suarum observantiam. 
terrestrium premiorum pollicitatione ex- 
citavit et allexit; ut et ab inobedientia 
preesentia damna pcenasque temporales 
interminando deterruit; verbo, nihil fere 
non sub illa dispensatione (saltem im- 
mediate, quoad primam speciem) ter- 
restre videbatur ac temporale, presen- 
tem hanc in terris vitam respiciens. Ve- 
rum sub evangelica constitutione prout 
regnum Dei capacius et illimitate proten- 
sum evasit, ita nullum Deus adsumpsit 
sibi peculiarem in terris residendi locum, 
nec aliter jam preesidet, aut colitur, quam 
ut in celo (nativa quasi majestatis suz glo- 
rizque sede) residens, et lucem habitans 
inaccessam ;* per legem mortalibus im- 
peritat perpetuam et immutabilem, inde 
delatam ; hostias jam et adorationes expos- 
cit Maxima ex parte spirituales, eo dirig- 
endas; privilegiis et beneficiis spirituali- 
bus’subditos-ornat obstringitque ; eos pre- 
miis ad obsequium invitat in ccelo con- 
ferendis, ab impietate pcenis subducit post 
hance vitam inferendis;* breviter, nihil 
fere jam inculcatur non ceeleste vel eter- 
num : hic itague rerum status apte reg- 
num celorum, regnum Dei, regnum Chris- 
ti (regnum veniens et appropinquans, 4 
ἐρχομένη, ἡ ἐγγίζουσα βασιλεια, tunc utique cum 
in terris ipse Christus Rex noster humil- 
iter versaretur ;" at vero jam regnum 
preesens, postquam Christus ad ccelestem 
thronum evectus, ibique juxta Patris om- 
nipotentis dextram residens, inde super 
omnia longe lateque dominatur;)* in 
quod regnum transferri, ad cclestem 
Hierusalem accessisse, concives et cohe- 
redes evasisse sanctorum in luce degen- 
tium, in ccelo πολετεύεσθαι, coelestis vo- 
cationis participes fieri, cum Christo ce- 
lestibus in locis considere dicuntur, qui- 
cunque sincera mentis persuasione Christi 
doctrinam amplexantur, animique firmo 
proposito se Christi Jegibus subjiciunt τ΄ 
eo scilicet ipso ceelestis hujus regni civi- 
bus ac subditis ascripti, munia suscipien- 


Ὁ Joh. iv. 24; Rom. xiv. 17. 

4 | Pet. 11.5; Eph. 1.3; Joh. xviii. 36. 

4 Matt. iii. 2; iv. 17; vi. 10; x. 7. ‘ 

¢ Luc, ix.27; xix. 11; xxi. 31, 32; Matt. 
xii. 28. 

Γ Colos. ii. 9; 1Cor. xv. 27; Colos, i. 12, 
13; Heb. xii. 22; iii. 1; Eph. ii. 6; Phil. i. 
20; Heb. xii. 28; Matt. v. 20. 


_ 


tes ei statui debita, nec non privilegiis in 
eum collatis dotati: hujusmodi vero sta- 
tus vel relatio in sacris literis ita passim 
et obvie celorum regnum vocatur, nihil 
ut sit opus instantias allegare, vel ei con- 
firmande tempus impendere: subnotan- 
dum est tantummodo, Christi regnum hoc 
(sicuti quoad alia regna fit) ibi vigere, 
ubi vere nomen ejus colitur, et auctoritas 
agnoscitur; ubi veritati, quam docuit, 
fides adhibetur, et legibus quas tulit ob- 
sequiunr prestatur ;* ubi vicarilsejus rite 
constitutis honos et observantia deferun- 
tur; ubi denique charitas et concordia, 
disciplina, et ordo conservantur (medioc- 
riter saltem, si non exquisite ;) unde ce- 
- tus hominum, ita Christo fidentium et 
obsequentium, in tali statu constitutus et 
- compactus, etiam subinde calorum reg- 
- Bum dicitur : ut, verbi gratia, ubi coelorum 
regnum agro assimilatur, cui bonus Sator 
 triticum insevit, malus autem intersper- 
sit zizania; ubi fermento confertur in 
massam ingentem saporis sui quiddam 
diffundenti; ubi sagenam referre dicitur, 
4085 mari injecta piscium (bonorum simul 
ac malorum) promiscuam copiam appre- 
hendit et complectitur ;" hee autem ac- 
ceptio (juxta quam regnum celorum ec- 
clesiam designat) eodem recidit quo pri- 
or, nec in re proposita quicquam immu- 
tat; perinde fuerit an statum abstracte, 
vel concrete homines in hoc statu consti- 
tutos intelligamus: ita enim in usu ser- 
-monis vulgari fit, ut regnum quodpiam 
Μοὶ pro ipso statu, vel pro personis ei sub- 
_ Jectis accipiatur. 
Sed et preterea sepe phrasis eadem 
statum alterum designat, qui priorem 
illum extreme perticit;' illam αἰώνιον 
βασιλείαν, wternum illud Christi Serva- 
toris nostri regnum (de quo S. Petrus), 
_ hoc est, supremum illum beatitudinis ac 
gloria statum ; qui preparatur iis, et in 
aon denuo recipientur omnes fideles 
hristiani, qui per hanc transitoriam yi- 
tam in jugi versus Regem calestem ob- 
Sequio perseverarunt;' quem non qui- 
cunque dixerit Dominus, Dominus (qui 
tantum ore, vel externa specie tenus se 


| 
| & Lue. xviii. 16; ix. 62. 
| -® Matt. xiii. 24, 33, 47. 
‘| 42 Pet. i. 11; Matt. viii, 11,46, 28; xviii. 
—»- 23, 25,.34; xxvi. 29; Luc. xxii. 29; Aet. xiv. 
22; 10Cor. vi. 9, 15, 50; 2 Tim.iv: 18; 1 
Thess. ii. 12; 2 Thess. iii. 14. 
) Matt. vii. 21, 


DE POTESTATE CLAVIUM. 


Christi subditum profitetur), at qui Det 
in celis existentis voluntatem peragit, 
ingredietur. Jam vero cum hi duo sta- 
tus (unus gratie seu favoris apparentis 
hic in terris, ἧ χάρις αὕτη ἕν 7 ἐστήκαμεν, 
αἱ S. Paulus loquitur ;* alter gloria gau- 
diique perennis in ccelis) natura sua, et 
ex intentione primaria cohereant indi- 
vulse ; quippe cum huic iste tanquam 
gradus subordinetur, vel in banc ut via 
pretendatur) ;* quum hic illius completio 
quedam et consummatio sit; is ordine 
precedat, hic fine proponatur; idcirco 
quod unum. ipsorum immediate spectat, 
id ad alterum ex consequentia refertur ; 
videlicet in casu, qui pre manibus, po- 
testas aperiendi vel claudendi statum gra- 
tie (in hunc admittendi, vel ab hoc se- 
cludendi) merito potestas quoque censeri 
possit ad gloria statum, pari (respective) 
modo relata ; quoniam vero persone, qul- 
bus induitur vel inhzeret hec potestas, hic 
versantur, et hic eam exercent ; cum et 
ejus immediati effectus hic appareant (ete- 
nim Petrus in terris ligat, atque solvit) 
ideo par esse videtur, ut directius et im- 
mediatius ad presentem hunc gratie sta- 
tum referatur hee phrasis ; regnumque 
celorum intelligatur hoc, in quod Christi 
nomen professi recipiuntur; status hie, 
inquam, intelligatur; aut si malitis, ccetus 
ipse, cui potestas heec committitur ; quan- 
quam remotius et ex consequente glorio- 
sum insuper Dei regnum, eoque gaudens 
societas in ceelo triumphalis connotetur. 
Succedit itaque jam ut despiciatur quo- 
modo status hi (preesertim ille gratia, qui 
immediatius respieitur), hujusmodi clavi- 
bus subjecere possint ; qua ratione penes 
hominem quempiam concipiatur grate 
statum aperire vel claudere; ejus res- 
pectu ingressum vel egressum preebere 
quomodocunque, vel auferre. — Cum 
variis hoc modis effici possit, illorum 
plerique saltem ad hac pauca capita re- 
digantur. 1. Per efficacis adjumenti, 
quo quis admoveatur huic statu, vel in 
eo. permaneat, subministrationem : aut Θ 
contra, per interpositionem obicis aut im- 
pedimenti, quo quis ab eo amoveatur. 
2. Per intercessionem, qua culplam In- 
trandi permanendive voluntas et facultas 


* Idem erat specie status peregrinantium in 
eremo, et residentium in terra promissionis ; 
at gradu differebant. 

¥ Rom. v. 2; Act. xx. 24. 


380 DE POTESTATE CLAVIUM. 


impetrantur. 3. Per discretionis facul- 
tatem, qua dotatus quis cum dignos ab 
indignis, aptos ab ineptis internoscere 
queat, tum juxta qualitates ipsorum ex- 
ploratas respective (pro suo arbitratu) 
jus habeat vel iilos recipiendi, vel hos 
rejiciendi. 4. Per formalem actum ju- 
dicii, cujus virtute post causam cognitam 
decisamque quidam participes fiant juri- 
um et privilegiorum ad hunc statum per- 
tinentium, alii reddantur illorum inca- 
paces, et exortes. 

1. Primo, inquam, hujusmodi status re- 
eludi potest, verum quodpfam adminicu- 
lum suppeditando; qua ratione, qui do- 
cendo viam commonstrant, qui consiliis, 
argumentis, hortatibus, admonitionibus et 
reprehensionibus tempestivis adducunt ; 
qui media vel occasiones suppeditant ; 
qui leges prescribunt eo conducentes, vel 
adjuvantes, utcunque recludere dicantur. 
Ita Deus Gentilibus ostium fidei dicitur 
aperuisse precones idoneos ad illos sum- 
mittendo.' Sic et sibi magnum et ev- 
idens (vel efficax) ostium Ephesi apertum, 
et alterum apud Troadem dicit 8. Pau- 
lus ;" idemque Colossenses hortatur De- 
um exorare, ut sibi λόγου θύραν aperiat, 
Christi mysterium preedicandi ; ubi janu- 
am aperire nil denotat aliud quam oppor- 
tunitates et adjumenta rei peragende ne- 
cessaria dispensare. Ita vero status, istius 
de quo loquimur, ad naturam attendendo, 
quandoquidem e debito versus Dei glori- 
am ac hominum salutem respectu ob- 
stringuntur omnes (suo quisque modo ac 
ordine) conniti, ut homines quotquot ubi- 
que sunt, in ccelorum regnum adducantur, 
aut in eo persistant ; hoc autem ecclesiz 
presidum (pro officio quod obeunt pro 
facultate qua pollent) potissimum intersit ; 
ideo rei naturam spectando, jure censea- 
tur hic modus proposite potestatis unam 
partem constituere, vel eam ingredi (nec 
enim subesse ratio videtur, cur ab hu- 
jusce phrasis significatu quicquam rejict- 
amus, quod illo satis apte vereque com- 
prehendit:) quo admisso, possint exhine 
multe claves, aliquatenus distincte, nu- 
merari: nempe, clavis doctrine, clavis 
exhortationis, clavis admonitionis, clavis 
correptionis (παράκλησις), denique clavis 
γομοθεσίας, et his, si que sunt, affines 
aliz. 


1 Acts xiv. 27. 
™ ἐνεργῆ θύραν, 1 Cor, xvi. 9; 2 Cor. ii. 12. 


Quin et ab altera parte, qui viz noti- 
tiam auferunt aut impediunt, qui dehor- 
tantur ab ingressu, vel deterrent; qui 
media vel occasiones subdueunt; qui _ 
difficultates, pericula, damna, vel obsta- 
cula quepiam objiciunt; qui leges con- 
dunt prepedientes viam, aut arcentes ab 
ingressu, ejusmodi statum claudere di- 
cantur, vel ab eo excludere:” ita scribe 
regnum ccelorum claudebant, hoc est, im- 
pediebant, ne Christi doctrinam amplee- 
terentur homines, aut ejus se legi subji- 
cerent; eos ab attentione fideque dictis 
ejus et factis preestanda, per calumniosas 
suggestiones, avertendo; ut et ab agni- 
tiune perspecte veritatis per minas, con- 
tumelias, et poenas acerbas abigendo. 
Talis autem clavis, ut cuiquam eonceda- 
tur, rei natura vix fert ; conscientia siqui- 
dem et charitas vetant eo modo gratie 
statum obstruere ; Scribisque vitio verti- 
tur, quod homines ita ceeleste regnum in- 
gredi non siverint. Est tamen nonnihil, 
ab hujusmodi legitima potestate non ab- 
horrens, quod et hue referri possit: cum 
scilicet iis, qui veritatem malitiose res- 
puunt (ἀπωθοῦσι τὸν λόγον, et se vita @- 
terna indignos judicant, ἀγτετάττονται καὶ 
βλασφημοῦσι, ut habetur in Aetis),° qui 
salubria monita preefracte repellunt et as- 
pernant, qui noxiis erroribus aut vitiis per- 
tinaciter adherent, qui turpi vita religion- 
em dehonestant, qui pacem et ordinem 
conturbant,” ad tempus, et sub conditione 
(quousque scilicet impietati vel contuma- 
ciz suze involuti persistunt), illa submo- 
ventur adminicula, quibus ordinarie patefit 
aditus in hunc statum; iis doctrina sub- 
trahitur; ab eos monendo desistitur; iis 
cceetuum actuumque sacrorum participa- 
tione interdicitur; ab eorum consortio 
abstinetur, quo nempe cum aliis prosit 
exemplum, terror incutiatur; subducatur 
contagio, depeliatur infamia; tum ΜΝ 
ejusmodi peena corrigendis inserviat ; 
forte de suo statu admoniti, pudore suf 
fusi, metu perclusi, dolore compuncti re- 
sipiscant. 

Hine aliud clavium genus ; [rejection- 
is, declinationis, excommunicationis cla- 
ves ; que] tamen ad alia capita commo- 
dius referantur. 


» Lue, xi. 52. 

* Act. xiii. 46, 51; xviii. 6; Matt. x. 13. 

P Tit. iii. 10. °1Tim i. 20; 1 Joh. v. 16; 2 
Joh. iv. 10; Matt. xviii. 17; vii. 6; 2 Thess. 
iii. 6, 14; Rom. xvi. 17; 1 Cor. v. 7, 1, 13. 


- 


DE POTESTATE CLAVIUM. 


2. Alius aperiendi modus est interces- 
sio, quascilicet ab eo, qui solus eos pre- 
stare potest, tales effectus impetrantur ; 
to celum plusquam triennio clau- 
sum reseravit Elias; qualis etiam celum 
occludendi potestas testibus Apocalypticis 
Hic vero modus pro- 
positi status naturee admodum quadrat ; 

tenus oratione ad Deum fusa (que 
plurimum valet) cum voluntas prompta, 
tum apia dispositio comparantur lis nec- 
essariz, qui statum hune capessunt :" hoc 
modo Christianis omnibus aliquatenus 
competit cceleste regnum aperire ; pas- 
toribus autem id apprime convenit, ex 
Officio peculiari; quorum utpote functio 
preces concipere, et ore fungi ccetus uni- 
versi: nam ὃ. Paulus ideo mandat pro 
eunctis hominibus supplicationes fieri, 
quoniam Deus omnes vult salvari, et ad 
veritatis agnitionem pervenire τ hoc est, 
cupit omnes hunc ceelestis regni statum 
ingredi; illum proinde vult communium 
Etiam 8. Johan- 
nes, cum hoc modo precipit: δὲ quis vri- 
deat fratrem suum peccatum admitientem, 
quod non ad mortem, αἰιήσει καὶ δώσει 
αὐτῷ ζωὴν, precetur et illi vitam donet ;' 
eximiam scilicet insinuat ad hoc ipsum 
quoque 
Nostri promissum habetur, huic ipsi non 
obscure agnatum et annexum, quo post 
exhibitam ligandi solvendique potestatem, 
continuo spondetur, Si duo ex vobis con- 
senserint super terram de omni re quam- 
cungue petierint, fiet illis a Patre meo, 
qui in celis est τ" hinc emergit altera 
‘clavis, hanc potestatem ex parte consti- 
tuens, nempe clavis orationis vel inter- 


quo pac 


concessa traditur.4 


precum clave reserari. 


orationis efficaciam. Domini 


‘cessionis. - 


2 


ΜΝ ΝΜ, ΜἝΎΎΎΜππτττἕτεέΕΠΛ]ΠΙἍὌΕἀένσ  μραπΔΠὼπ|πὺῸᾶ|ὖτὔὔὖ ιοοοὖτςᾧοτἰ οὐ τοοὧὖὔτ'ὕὺττὌθτοτοτττοὡοΘΠὀἘἬὅσΠσοοτ,ἝἊοτἦἧὀἧΉςττὖοὔὖὸῷὸὔὥὖὥὐῇὍτὖἷ΄ὸῦὖ,ὖ οϑτὖ͵ὖἍὐἍ. ϑ0ὍὌΔ2ΣΣΣεὲἊὀ, Ὁ. ὍτὌὍΔδ'΄'ὄ.΄τὐϑὐϑϑϑδἱ0Ὃὃὺἅπνἅ Ὁ ' ϑὔδδδ} ιυ δϑδιννυνδνοονν, νδϑὅὦνὕτττἱὉὉὉ..........Ψ 


* Ἑϊσί τινες τεταγμένοι πρὸς τὸ φιλοπευστεῖν τοὺς 
βίους, καὶ τὰς ἀγωγὰς τῶν προσιόντων, &c.—Orig. 


in Cels. III. p. 142. 
4 Luc, iv. 25; Jam. v. 17; Apoc. xi. 6. 
* Jam. v. 16. 

* 1 Tim. ii. 1, 4. 


| ' 1 Joh. v. 16. 
“ Matt. xviii. 19. 


3. Alter, tertio, succurrit hujusmodi 
Statum aperiendi modus per facultatem 
discretionis, qua quis instructus persona- 
Tum aptitudinem perspiciat, et ex illius 
perspectee ratione quosdam admittere 
(quos aptos nempe dignosque consuerit) 
alios autem repellere vel eliminare sibi 
concreditam habeat potestatem :* veluti 
δὶ quis servo, vel amico cuipiam suo do- 
Mum committat, cum mandato vel licen- 


381 


tia quosdam (sibi puta amicos, vel agna- 
tos, vel aloquin bene comparatos) exci- 
piendi hospitio ; et neutiquam tales alios 
excludendi; cui non absimilem potesta- 
tem obtinet cconomus, quem (ut in evan- 
gelio habetur) constituit Dominus supra 
familiam suam, ut det illis in tempore de- 
mensuM suum ;" qualem et eleemosyna- 
rius usurpat in dispensanda Domini sui 
liberalitate : qualem denuo legatus habet 
a rege suo perduellibus ad fidem redu- 
cendis deputatus, cui integrum sit cuicun- 
que, pro personz qualitate delictive mo- 
do, veniam condovare vel subtrahere: 
hujusmodi discretione (modo quodam mi- 
rifico, mensuraque plusquam ordinaria) 
dotatos fuisseconstat ecclesie primeve 
pastores: nam inter Spiritus charismata 
recensetur mvetya διακρίσεως, et τῆς προ- 
φητείας actibus adnumeratur, cordis arca- 
na patefacere; cujus doni specimen edi- 
dit Petrus Ananiz nequitiam detegens; 
sed et δοκιμάζειν πνεύματα pastoribus ali- 
is ordinarie (50 modo ac modulo) com- 
petit ;* nedum quatenus (ut alii) humana 
prudentia utuntur, ast insuper ex inflexu 
et assistentia speciali Dei; nam et hoc 
proculdubio charismatis illius divini par- 
tem constituit, quod presbyterii χειροθεσίᾳ 
collatum innuit S. Paulus ad ‘Timotheum 
scribens ; cujus et ipse Petrus aliud spec- 
imen exhibuit, cum de Simone Mago pro- 
ferret illud: Cor tuum non est rectum 
coram Deo: In felle enim amaritudinis, 
et obligatione iniquitalis video te esse ; 
cujusmodi sententias, rebus inspectis, et 
assistente Deo, proferre valent ordinarii 
pastores.* Porro satis liquet hoe modo 
ccelestis regni statum reserari vel obser- 
ari posse; cum quicunque charitatis et 
prudentiz judicio digni, recteque dispositi 
sunt (qui sunt εὔθετοι εἰς τὴν βασιλείαν 
τοῦ Θεοῦ,» qui nempe Christi doctrinam 
intellectu capiunt, assensuque compro- 
bant, qui de vita priore male acta resip- 
iscunt, et ad Christi mandatis dehine ob- 
temperandum se composuerunt), ecclesia 
protinus inseri debeant ; ut et illos exhinc 
secludi par sit, quos secus animatos esse 
constat : cum et nonnulli sacrorum mys- 
teriorum e rei dignitate, Cumque suo 
fructu participes esse queant, adeoque 


a Lue. xii. 42. 

~ | Cor, xii. 10; 
iv. I. 

* 1 Tim. iv. 14; Act. viii. 21, 23. 

γ Lue. ix. 62. 


xiv. 25; Act. v.; 1 Joh. 


debeant; alii vero non sine ecclesie de- 
decore, suoque detrimento res ejusmodi 
sacras attingant ;* cum quibusdam recte 
moratis consolationem impertiri, aliis 
prave affectis iram denunciari expediat ; 
cum alii sint oves vere, quibus caula pa- 
tere debeat, et pascui copia fieri; alii ve- 
ro sint canes mordaculi (quibus contem- 
erandum dari vetuit Christus, quod sanc- 
tum est) aut immundi porci, quibus pro- 
jict non debent conculcande margarite ; 
vel lupi rapaces (non parcentes gregi), 
quos ideo fas et equum est procul ar- 
cere.“ Cum et hos secernere pastoribus 
ecclesiz concessum sit, ac ut ea facul- 
tate utantur nedum in honorem illis, sed 
in ecclesie commodum cedat; quidni 
concredatur illis talis authoritas? quidni 
(rem ipsam spectando) ad illam de qua 
agimus potestatem pertinere censeatur 
clavis discretionis, in sacramentorum dis- 
pensatione ab illis adhibenda, qui sunt 
οἰκονόμοι μυστηρίων Θεοῦ." Sane spec- 
iatim baptismus, quem competentibus et 
idoneis, juxta suum arbiratum, dispensan- 
di jus obtinent ecclesiz pastores, a Na- 
zianzeno diserte vocatur sels τῆς βασιλ- 
élas τῶν οὐρανῶν, et οἴχημα πρὸς Θεόν": ab 
Augustino ecclesia janua, porta gratiez, 
primus introitus sanctorum ad eternam 
Dei et ecclesie consuetudinem.* “In 
Christi haptismo reseratur aditus ccelestis 
regni, quo solvuntur alligata retro delic- 
ta,’ ait Teriullianus.©. Eademque plane 
ratio est reliquorum actuum, quos pasto- 
rum prudentiz commisit et commendavit 
Dominus. 

4. Demum quarto hujusmodi status 
aperiri claudique concipiatur per actus 
judiciales, et quasi pretorios, juxta sen- 
tentiam, secundum prestitutas leges aut 
regulas, deliberatione preemissa causaque 
mature discussa prolatam; eo fere mo- 
do, quo cernimus indies nonnullos civi- 
um (his vel illis privilegiis ac immunita- 
tibus gaudentium) in statum ascribi re- 
cipique ; sed et alios ab eo distineri vel 
expungi, per suffragia decretaque forma- 
liter ab iis enunciata, quorum auctoritati, 
juxta reipublicz constitutionem, assigna- 


* Aug. de Pecc. Mer. et Remis. Per lava- 
crum unde regeneratricis janua panditur ce- 
lestis regni.—Bed. 

1 Cor. xi. 29. 

Ἀ Joh. x.; vil. 6; Act. xx. 29, Λύκοι βαρεῖς 


> 1 Cor. iv. 1. ὁ Naz. Or. 40. 


DE POTESTATE CLAVIUM. 


tum est id muneris aut officii: cuj 
di potestate quum donatus esset atque 
fungeretur ille (apud Esaiam proph 
Servatoris nostri typus Eliacim, de ¢€ 
propterea dicitur, Dabo clavem d 
David super humerum hujus ; et ap | 
et non erit qui claudat; et claudet, et 
non erit quit aperiet :* hunc vero : 
dum in nostro casu adhiberi natura re 
nedum pati, sed prorsus exigere vide 
Cum enim (ut prenotatum est) huic stat 
ui vel inseri vel inhzrere debeant {ΠῚ 
tantummodo, qui cum a mentis fide, tum 
a morum habitu digni sunt (quorum ree- 
ta fides et honesta conversatic Deo simul 
ac ecclesie honorem concilient, et illo- 
rum quibuscum versantur edificationi de- 
serviant) nec non ab eo vel omnino vel 
ex parte (pro hominum causarumque 
merito) secludi par sit illos, qui seu noxi- 
is erroribus afflati, seu pravis moribus 
imbuti divinam gloriam obfuscare, eccle- 
sie dedecus impingere, socios corrum- 
pere, pacem interturbare, scandala qua 
vis progignere, compariti sunt; cum etl 
am super hujusmodi dispositionibus et 
factis eas indicantibus necesse sit (6 con- 
ditione rerum humanarum) interdum sub- 
oriri controversias; cum et harum ali- 
que graviores sint, quam ut zquum sit, 
aut intersit reipublice, illas perfunctorie 
vel arbitrarize decisioni subjici (ne scili- 
cet hominum conscientie fameque nimis 
absolute dominari videantur pastores, in- 
deque causas etiam arripiant insolescen- 
di) expedire videtur omnino, ejusmodi 
dubiis eventilandis atque dirimendis leges 
quasdam particulares formulasque statas 
institui, quarum ex preescripto pastores 
ecclesie tales causas cognoscere debeant 
ac definire; cujus processus effectus 
sunt; hinc, reos condemnare, pcenisque 
subjicere ; inde, illos absolvere, et in i- 
tegro collecare. ~ Unde elavis habetur 
jurisdictionis; et in hac comprehense 
claves magis speciales cxcommunicatio- 
nis, suspensionis, restitutionis,. absolutio- 
nis ; hisque suppares ac affines. 

Talis et totuplex existimetur hee po- 
testas objecti naturam attendendo. 

III. Verum ut lucis amplius nonnihil 
affundatur huic negotio, phrases istas eX- 
cutiamus paulo, quibus in paralellis evan- 
geliorum locis exprimi vel explicari vide- 
tur heee potestas ; imprimis quid sibi vo- 


ἀ Tert. de Pud. 21. 


¢ Es. xxii, 22. 


ΝΣ 


_ lunt antitheta ista ligare et solvere ;* tum 
quid designant 7emissio peccatorum et 


- Quod ligationem attinet et solutionem, 
satis apparet hoc ipso in loco potestatem 
a Petro Petrique similibus usurpandam 


consequentes effectus hisce verbis signi- 
fieari, Et quodcungue ligaveris super ter- 
ram, erit ligalum et in celis; quodcun- 
que solveris super terram, erit solulum 
etiam in celis. 

Jam vero ligatio quamlibet determina- 
tionem, aut detentionem, apposite deno- 
tare potest rebus aut personis imposilam; 
solutio quicquid illis contrarium est, puta 
rem in inedio liberam relinquere, person- 
am nexu quopiam, eximere. Qui justa 
tate dotatus utensque quicquam man- 
dat aut vetat, illud rei ligat (moralem ejus 
qualitatem determinando, faciendo ut bo- 
na sit vel mala, justa vel injusta) personas 
etiam ligat, eas ad observandum aut ab- 
stinendum obstringendo. Idem ille legem 
abrogans aut relaxans (dispensando vel 
excipiendo) solvit; rem quidem, facien- 
do, ut illa jam adiaphora sit; personam, 
ut is jam liber evaserit : hujusmodi liga- 
tionem, et illi oppositam solutionem at- 
lingit apostolus ubi de muliere nupta pro- 
nunciat, Γυνὴ dederae νόμῳ mulier aliga- 


_ DE POTESTATE CLAVIUM. 


es mh Ch) Ce 


| quod preestare (sicuti Cameron, Seldenus 
et Gtotius observant) a scriptoribus He- 
breis nominari solet ligare et solvere: 
quod et Tertullianus confirmare videtur; 
'dicens, “* Quam vero clavem habebant 
| legis doctores, nisi interpretationem le- 
gis 2% Hee autem potestas ecclesiz 
_pastoribus eximie compeltit, et ad doc- 
tring clavem liquido pertinet; precipua 
quippe docendi pars in divinarum legum 
expositione (ἐν τῷ διανοίγειν τὸν νοῦν τοῦ συνιέναι 
᾿ τὰς γραφὰς) consistit: etiam apud omnes 
_gentes diviniam mentem interpretari pe- 
culiare sacerdotum censebatur officium :* 
_horum quisque talis semper habitus est, 
qualis apud Horatium, 


Orpheus——-sacer interpresque deorum. 


Preeterea jurisdictionis cujuspiam, aut 
arbitrii jurisdictionem #mulantis exerciti- 
um, quatenus causas determinat, eoque 
personas (ad resarciendum damnum, ad 
‘offense parti satisfaciendum, ad peenam 
subeundam) astringit, vel ab iis eximit, 
,est ligatio quedam aut solutio; quales 
actus aperte spectat huic agnatus ille lo- 
cus (Matt. xviii. 18), ubi Dominus vali- 
dum fore pronunciat arbitrium inter duos 
disceptantes ab amico peractum uno vel 
-altero ; vel (si minus dirimende liti suf- 


ta est legi, quanto tempore vir ejus vivit ; fecerit illud) ecclesiz finale judicium, de 
quod si dormierit, vir ejus, liberata est : | quibus sic asseverat : Amen, dico vobis, 
cui vult nubat :* hinc de Judaice legis | @uecunque vos (hoc est, 6 discipulis meis 


doctoribus illis affirmatur, “εσμείουσι 
φορτία βαρία καὶ δυσβάστακτα, καὶ ἐπιτιθέασιν ἐπὶ τοὺς 
Guous τῶν ἀνθρώπων (quanquam hoc etiam 
ad legum interpretationem referri po- 
test:)‘ hoc modo leges omnes sunt vin- 
cula (omnes θεσμοὶ sunt totidem δεσμοὶ), 
et obligare dicuntur eos, qui legitime 
subsunt ; illarumque vim infringere (vel 
in solidum alprogando, vel ex parte dis- 
—) consequenter est solvere, vel 


tas nihil est aliud, quam illa, quam 
ra perstrinximus, clavis γομοθειικὴ, 


leges (hoc est regulas actuum nostrorum 
_ directrices) figendi refigendique potestas. 
uic suppar est potestas leges a Deo vel 
ab ecclesia institutas (cum authoritate, 
vel exofficio) interpretandi, hoc est, defi- 


quid prohibetur, aut liberum relinquitur : 


% 

ΟΦ Solvunt autem eos apostoli sermone Dei, 
et testimoniis scripturarum, et exhortatione vir- 
tutam.— Hier. in Is. 14. 

* 1 Cor. vii. 39. ‘ Matt. xxiii. 4. 


are; talis itaque ligandi solvendique | 


pew and. vel ipsorum quicungue cctus le- 
gitimus, hoc modo litem quamcunque 
/per arbitrium aut judicium definiendo) 
alligaveritis super terram, erunt ligata 
et in celo; hoc est, omnes vestre decis- 
iones et sententie (rite secundum equi 
bonique leges peracte prolateque) apud 
Deum invalescent, rateque fient, sicut 
iis repugnantes Deum sensuri sint ipsa- 
rum assertorem et vindicem ; juxta quod 
S. Chrysostomus ait, ἅπερ ἂν ἐργάσωνται κάτω οἱ 
ἱερεῖς, ταῦτα ὃ Θεός ἄνω κυροῖ, καὶ τὴν τῶν δούλων 
γνώμην 6 δεσπότης βεβαιοῖ cujus acceptionis ad 
normam intellecta potestas hee jurisdic- 
tionis illam (quam mox antehac attigimus) 
clavem comprehendit. 

Porro, qui contractum ineunt, vinculo 
quodam obligantur, ab iis injecto, quibus- 


niendi declarandique quidnam precipitur, |C¥M pactum contrahitur; quomodo pas- 


tores etiam illos ligant, qui Christianis- 


t Religionum interpretes, Οἷς. de Leg. Cas. 
1, 6, ἄτα. 

ε Tert. adv. Marc. IV. cap. 27. 

* Chrys. de Sacerd. 3. (p. 16.) 


384 


DE POTESTATE CLAVIUM. 


mum primo suscipientes, aut eum denuo | vel hic) actus a Deo comprobabitur, ef. 


redintegrantes, foedus ineunt cum Deo, 
fidem suam et obsequium Christo devo- 
ventes. 

Item detentio quecunque sub alterius 
potentia vel imperio vocatur digatio ; qua 
qui emancipatur proinde solutus dicitur : 
Annon (inquit Dominus), hane jiliam 
Abrahe, quam alligavit Sathanas ecce 
decem et octo annis non oportuit solvi 
a vinculo isto die Sabbathi δ) ubi quod 
dicitur a Sathana ligari, alibi exprimitur 
καταδυναστεύεσθαι ὑπὸ τοῦ Διαβόλου" Ut et in statu 


quovis preesenti detineri, vel ab eo libera- 
ri, ligari illud, hoc solvi est: “Ζέδεσαι 
γυναικί ; (inquit apostolus) μὴ ζήτει λύσιν, 
de statu perpete conjugii, “Ooor ὑπὸ 
φυγὸν δοῦλοι, de statu servitutis. 
Θεὸς τοὺς πάντας εἰς ἀπείθειαν, de statu hominum 
ante patefactum evangelium ;' ita si cul 
sub reatus ireve statu Jacenti, vindicteeque 
idcirco vel paene obnoxio, non concedi- 
tur aut abnuitur venia; vel si venice pro- 
curandz necessaria aut idonea media 
subtrahuntur, is ea ratione /igatus cen- 
seatur; ut et so/utus, qui ab ejusmodi 
statu per exhibitionem veniz, per medi- 
orum eam procurantium applicationem, 
per obstantium causarum amotionem ex- 
tricatur: cul sensui quadantenus altera 
phrasis, illi quee pree manibus ἰσοδύναμος, 
coincidit, que habeturapud 8. Johannem, 
ubi Servator discipulis sic affatur: Ac- 
cipite Spiritum Sanctum ; quorum remis- 
eritis peccata, remittuntur eis, et quorum 
retinuer itis, retenta sunt ;* hoc est, quem- 
cunque merito dignum reputabitis, qui 
absolvatur a reatu, et in gratiam recipia- 
tur, adeoque cui veniam annunciabitis et 
exhibebitis, illi revera Deus conciliabitur 
et ignoscet; quemcunque vero (propter 
animi pravas affectiones nondum exutas) 
minime dignum aptumve judicabitibis, cui 
divinus favor indulgeatur, reatus abolea- 
tur, celestis regni privilegia concedan- 
tur; et cui proinde, justis ex causis, Dei 
nomine veniam impertire recusabitis, ille 
talis in eo statu misero revera detinebitur 
et persistet, exors remissionis, et a divina 
gratia semotus :* vester eo spectans (ille 


Συυνέκλεισε ὃ 


* Tunc vera est sententia presidentis, quan- 
do eterni sequitur sententiam judicis.—Ambr. 


i Lue. xiii. 16. 
J Act. x. 38; 1Cor. vii. 21,27; 1-Tim. vi. 
1; Rom. xi. 32; Gal, ui. 22. 


k Joh. xx. 23. 


fectumque proinde certissimum obtinebit. 

Verum ut hee paulo curatius expo. 
nantur, advertamus variis modis intelligi 
posse, quod ecclesiz pastores peccata 
dimittunt ; idque prenotandum est, quod 
cum principaliter et absolute peccata re- 
mittere Deo soli* (Regi Judicique su- 
premo), competat (nec enim abs ratione 
scitabantur isti Scribe, Quis preter unum 
Deum peccata valet remittere?) id ta 
men ut homines (Dei nomine et volun- 
tate, tanquam ejus ὑπηρέται, διάκονοι, ol- 
κονόμοι, συνεργοὶ, πρεσβευταὶ, quibus illos 
nominibus et officiis insigniunt sacre lit- 
ere), instrumentaliter, et snbordinate fa- 
ciunt, a Deo concessum et constitutum 


esse :' prout et iis homines convertere, 
regenerare, salvare, similiaque _ talia 


(qualia primario solus efficit Deus),+ ut 
cunque tribuuntur; ita quidem, αἰ quot 
et qualibus ipse Deus, tot fere talibusque 
modis pastores ordine suo peccata dimit- 
tunt; id autem hisce potissimum modis 
exequntur : 

Primo, Dispositives ; dum homines ad 
remissionem obtinendam parant, illas an- 
mi dispositiones (fidem scilicet et poeni- 
tentiam) ingenerando, que ad remissio- 
nem necessario previz sunt, et quas hee 
certo consectatur, ex vi feederis et pro- 
missi divini: dum eos ad hunc statum 
invitant, aliciunt, adducunt, in quo re- 
missio peccatorum offertur, et exhibetur : 
dum τοὺς ἔξω suorum criminum et erro- 
rum arguunt reosque peragunt; de statu 
suo perquam periculoso commonefaciunt, 
certosque reddunt; compunctionem ac 
terrorem iis  incutiunt;{  resipiscentl- 
am acriter inculcant;" hine a Domi- 
no nostro tale describitur apostolo Pau- 
lo demandatum munus: Constituam 
te ministrum et testem—te deligens ex 
populo et gentihus, in quas nunc milto 
te; aperire oculos eorum, ut convertan- 
tur a tenebris ad lucem, et de potestate 


* Semper Dei est illa gratia, et Dei sacra- 
mentum, hominis autem solum ministerium, 
&cr.—Aug. Ep. 166. 

t Ministerium dedit servis, potestatem sibi 
retinuit.—Aug. in Joh. Tract. 5. 

t Quo de modo Firmilianus “non quasi a 
nobis remissionem peccatorum consequantur, 
sed ut per nos ad intelligentiam delictorum su- 
orum convertantur.’—P. 198. 
τά ii. 7: 1 Cor. v. 4; iv. 1; Act. xxvi. 

Tit. i. 7; 2 Cor. vi. 4; ‘ Pet. iv. 10. 
τι 1 Cor. v. 12; Act. ii, 37; xvi. 29. 


16; 


DE POTESTATE CLAVIUM. 


| Sathane ad Deum, ut accipiant peccato- 
rum remissionem, et sortem inter sanctos, 
| per fidem que est tn me—quod et ipse mox 
| preestitisse narratur—drayyé\Xwv μετανοεῖν, καὶ ἐπι- 
στρέφειν ἐπὶ Θεόν" quo munere S. Petrum defunc- 
᾿ tum cernimus, ita concionando: Meravojeare,{cai 
| ἐπιστρέψατε εἰς τὸ ἐξαλειφθῆναι ὑμῶν ras ἁμαρτίας." 
Idem versus τοὺς ἔσω similiter prestant, 
| quum illos in errores vitiaque prolabentes 
aut prolapsos admonent officii, severe re- 
darguunt, corripiunt, increpant, quin et 
| aliquando coércent, et castigant ; necnon 
_enixe modis omnibus eos ad sanam men- 
tem reducere student; qualia peragen- 
tes dum peccatorum convertunt ab errore 
vie sue (sicuti B. Jacobus docet), sal- 
‘vant animam a morte, et multitudinem 
| peccatorum operiunt.° 
_ Secundo, Idem exequuntur declara- 
‘tive, dum per illum quem ebuccinant 
᾿λόγον καταλλαγῆς,» peccatorum sensu 
| perculsis, et ad Deum animi serio firmo- 
que proposito revertentibus, indubie par- 
‘atam apud Deum veniam, gratiamque 
-mox presentem attestantur et annunci- 
ant;* velut legati, seu precones, ad 
homines sub his conditionibus Deo recon- 
ciliandos deputati: ita munus apostoli- 
cum et pastorium depingit S. Paulus, 
ὑπὲρ Χοιστοῦ zge0betouevX—Pro Christo 
legatione fungimur, tanquam Deo exhor- 
‘tante per nos ; obsecramusque pro Chris- 
) to, reconciliamini Deo. 
I Tertio, Peccata remittunt impetrative, 
_precum energia divinam gratiam concili- 
antes peccatori. Ita monet 5. Jacobus 
infirmos, ut ecclesiz presbyteros advo- 
cent proipsis oraturos; κἀν ἁμαρτίας καὶ πεποιη- 
κῶς, ἀφεθήσεται αὐτῷ. Et si languens peccatt quip- 
piam commiserit, id (intercedente presby- 
terorum oratione), δὲ dimitietur : ita sa- 
cerdotes peccata dimittere Chrysostomus 
-arbitratur : Οὐ γὰρ ὅταν ἡμᾶς ἀναγεννῶσι μόνον, 
| aa καὶ μετὰ ταῦτα συγχωρεῖν ἔχουσιν ἐξουσίαν 
ἁμαρτήματα" ἀσθενεῖ γάρ ris*—inquit 1116, dictum 
§. Jacobi locum adponens. 
Quarto, Propius hoc et immediatius 
‘exequuntur dispensative ; peccatorum 


* Lomb. Dist. 18.—Dominus tribuit sacer- 
‘dotibus potestatem ligandi et solvendi, id est, 
ostendendi hominibus ligatos vel solutos. 

Β΄ Act. xxvi. 18, 2U. 

* 1 Thess. v.14; 2 Thess. iii. 15; Act. xx. 
ΠΤ Tit.i.13; 1 Tim. v. 1,22; 2 Cor. ii. 6; 


xii. 20; xiii. 10; 1 Cor. iv. 21; Jac. v. 20, 


® 2 Cor.v. 19. 42 Cor. v. 20. 
* Jam. v. 15. * De Sacerd. 3, pag. 17. 
Vor. ΠῚ. 49 


nempe remissionem exerte dispensando ; 
quin et eam revera concessam et exhibit- 
am symbolis solennibus obsignando: 
nempe, 

1. Dum baptismum conferunt—* felix 
illud” (ut Tertullianus loquitur) ‘ sacra- 
mentum aque nostre, qua abluti delictis 
in vitam eternam liberamur ;” in quo 
commorientes et consepulti Christo justi- 
ficamur a peccato; de quo Petrus— 
βαπτισθήτω ἕκαστος ὑμῶν ἐπὶ τῷ δνόματι ᾿Ιησοῦ Χρισ- 
τοῦ εἰς ἄφεσιν ἁμαρτιῶν, et Ananias S. Paulum 
alloquens—dvacris βάπτισαι καὶ ἀπόλουσαι τὰς ἀμ- 
αρτίας'---ηαοά cum sacerdotum judicio 
simul ac opera administretur, eapropter 
illi peccata remittere dicantur ; et huc 
Domini promissum aliquoties refert B. 
Cyprianus, et e Patribus alii. 

2. Dum in gravia_ scandala prolapsis, 
et idcireo peccatorum reatu innodatis, 
post resipiscentiam probabilibus indiciis 
compertam, absolutos pronunciant, in 
statum gratiz redintegrant (verbum est 
Paulinum, vos spirituales, καταρτίζδτε 
τὸν τοιοῦτο») in ecclesize sinum et sacro- 
rum officiorum consortium restituunt, id 
beneficii solenni χειροθεσίας ritu confirm- 
antes; id quod S. Paulus χαρίζεσθαι, 
gratiam indulgere, vocat: ᾧ δέ τι yagl- 
ζεσθαι, καὶ ἐγώ: huc et illud spectare 
videtur ejusdem apostoli monitum, Ti- 
motheo dictum: Xetpas ταχέως μηδενὶ ἐπιτίθει, 
μηδὲ κοινώνει ἁμαρτίαις ἀλλοτρίαις ἃ Cave ne cui- 
quam, ante peenitentiam luculente com- 
probatam, absolutionem impertias, ne in 
causa sis, ut peccator remissionis pre- 
matura spe delinitus nihil amplius curet, 
adeoque cum remissionis exors fiat, tum 
in peccatis obduretur : huc etiam Christi 
promissum refertur a Patribus. Ambro- 
sius contra Novatianos disserens: ‘* Cur 
baptizatis, si per hominem peccata remitti 
non licet? In baptismo enim utique re- 
missio peccatorum omnium est; neque 
interest, utrum per pcenitentiam, an per 
lavacrum hoc jus sibi datum sacerdotes 
sibi vindicent ; idem in utroque mysterio 
est.”* Hisce modis ecclesia pastores 
peccata remittunt, sed et ἀντεστοίχως ea- 
dem retinent, cum media submovent, 
quibus homines ad peccatorum remissi- 
onem consequendam disponantur; dum 


t Tert. de Bapt. c. 1; Rom. vi.; Act. ii. 38; 
xxii. 16; iii. 19. 

“ Gal. vi. 1; 2 Cor. ii. 7,10; 1 Tim. γ᾿ 22, 

* De Peenit. c. 7. 


386 CONCIO AD CLERUM. 


iram Dei denunciant ; dum (quod subinde 
fieri posse 8. Johannes innuit) a precibus 
pro illorum salute fundendis abstinent ; 
dum baptismum indignis denegant; dum 
ab ecclesia depellunt aut distinent ; ad- 
eoque tanquam ethnicos et publicanos ha- 
bent:” vel dum a Deo quasi divulsos 
Sathane tradunt exagitandos. 

Ex his omnibus, que de potestatis hu- 
jus nomine, de ejus objecto, de phrasibus e- 
quipollentibus ac exegeticis premissa sunt, 
tametsi satis verisimiliter ipsius natura 
deduci possit et determinari; quid tamen 
sit, et quousque se extendat, haud aliunde 
clarius eliciatur elucideturque, quam ex 
eo quod proxime decreveram attingere. 

IV. E praxi scilicet et exercitio potes- 
tatis istius, quee cum primitus apostolis ut 
ecclesiz magistris et rectoribus deman- 
data sit, existimare nefas est illos eam 
secus quam par erat usurpasse, vel ultra 
citrave justos limites extendisse: quic- 
quid igitur ab 115 (officii ratione, vel per 
modum auctoritatis ordinariz) factum 
cernimus, applicabile vel consentaneum 
horum verborum sensui.rationabiliter ex- 
posito, quidni merito potestatis hujus, 
ipsis a Domino tam expresse communi- 
cate, virtute factum arbitremur? Idem 
de ecclesiis ad illorum tempora proxime 
accedentibus jure supponamus licet ; 
quicquid ille nempe (regiminis et dis- 
cipline modo) passim factitarunt, id eas 
non temere, vel ab auctoritate sibimet 
arbitrarie desumpta vel arrogata, sed ex 
jure potius ab ipsius Christi institutione 
derivato (quod singulas ecclesias in 
ordine statuque recto stabilientes apostoli 
declararint, constituerint, et ad singulares 
casus accommodarint) usurpasse vel ex- 
ercuisse ; juxta ‘Tertulliani priscum illud 
effatum : ‘ Constat id esse ab apostolis 
traditum, quod apud ecclesias apostolo- 
rum fuerit sacrosanctum.”’* 

Verum has et cxteras, que supersunt 
instituti discursus partes (etiam potis- 
simas) vel ut nunc obmittam, vel ut im- 
maniter patienti vestree molestus sim 
oportet: illud prius faciam potius; et 
Tetulliani luculentis verbis (in Apolo- 
getico) clavium usum primitivum repre- 
sentantibus sermonem claudam: ‘ Cer- 
te fidem,” inquit, “ sanctis vocibus 
pascimus, spem erigimus, fiduciam figi- 


~ 1Joh. v.16; 2 Joh. 10. 
χ Cont. Marc. iv. 5. 


mus, disciplinam preceptorum nihilomi- — 


nus inculcationibus densamus: ibidem 


etiam exhortationes, castigationes et 
censura divina: nam et judicatur mag- 


no cum pondere, ut apud certos de Dei 


conspectu; summumque futuri judicii 


prejudicium est, si quis ita deliquerit, 
ut a communicatione orationis, et con- 


ventus, et omnis sancti commercil re- 


legetur.”*¥ | 
Gratia Domini nostri Jesu Christi, et 


charitas Det, et communicatio Sancti 


Spiritus sit cum omnibus vobis. Amen. 


CONCIO AD CLERUM. 


JoELIS il. 12.—Convertimini ad me toto 


corde vestro, et in jejunio, et fletu, et 
planctu. 


Quo tempore vixerit hic propheta, et 
circa que singularia eventa versetur ejus 
prophetia, cum nec ‘ipse diserte indicet, 
nec uspiam in sacra historia tradatur, nee 
ex rerum quas enarrat circumstantiis, 
satis liquido appareat, merito ambigitur 
ab interpretibus, et in varias sententias 
fit discessio; nec e re nostra fuerit, in 
tam difficili lite componenda admodum 
solicitos esse. Illud constat, valde lugu- 
brem fuisse et calamitosum illorum tem- 
porum statum, qualem habemus in primo 
capite luculenta descriptione expressum. 
Liquet etiam Judzeis ex hostili invasione 
graviores zrumnas impendisse, quas pro- 
pediem consequuturas capite hoc com- 
minatur Deus, denunciat propheta, ejus 
horribiles circumstantias tragicosque @- 
ventus ad terrorem composita oratione 
accurate depingens. Ne autem tam im- 
manis periculi magnitudine simul ac pro- 
pinquitate perculsi et consternati, ex des- 
peratione, animos abjicerent, quo pacto 
Dei iram placare et instantem vindictam 
propulsare possent, docet illos propheta 
verbis modo lectis. In quibus pertrac- 


* Tstum locum episcopi et presbyteri non i= 


telligentes aliquid sibi de Phariseeorum 8551: 
munt supercilio, ut vel damnent innocentes, 
vel solvere se noxios arbitrentur; cum ΒΡ 
Deum non sententia sacerdotum, sed reorum 
vita queeratur.— Hier. ta loc. 


Υ Apol. cap. 39. 


—— ΝΜ 


CONCIO AD CLERUM. 


tandis non alia utar methodo, quam tex- 
tus seriem persequens, ut ipsa qualiter- 
cunque explicare satagam, deinde que 
continent utilia documenta ut expromam. 

Convertimini ad me, id est, ad Deum. 
Converti vero, vel reverti ad Deum, ἔπισ- 
τρέφειν ἑπὶ Θεὸν, juxta stylum sacrum et 
propheticum dicuntur, 

Primo, Qui postquam ad idololatriam 
desciverant, errore deprehenso ad veri 
Dei cultum redeunt: aut saltem qui ab 
ineunte ztate quum alienis superstitioni- 
bus addicti et innutriti essent, denuo me- 
lius edocti veram religionem ex animo 
agnoscunt et amplexantur: quod et nunc 
vulgo obtinet ut dicatur Converti. Ete- 
nim Deum recta fide confitentes et debi- 
to honore reverentes mentis obtutu Deum 
respiciunt, affectu accedunt, corde am- 
plectuntur, et proinde in sacris. literis, 
Deo adherere, Grecis vertentibus, κολ- 
λᾶσθαι τῷ Θεῷ, hoc est, Deo agglutinari, 
item Deo appropinquare, Deo appropria- 
ri, ad Dei peculium pertinere, a Deo 
adoptari, institui, regi dicuntur; et con- 
sequenter Deum deserere, fugere, abne- 
gare, repudiare, Deo adversari, in Deum 
rebellare et fornicari, a Deo ἀποστατεῖν 
deficere, tergiversari, abalienari, divelli, 
faciem avertere, quia vera religione ad 
superstitiosos ritus deflectunt; proinde 
optimo jure ad veram fidem et sanctum 
cultum receptus ad Deum conversio nun- 
cupatur. Quomodo, Jer. iii. 6, Dixit au- 
tem Jehova— Vidistine que fecit rebellis 
Israel? abit ipsa super onnem montem 
exclesum, et in omnem arborem viridem, 
et fornicatur ibi, et dixi postquam feci 
omnia ἰδία, Ad me revericre : et ita pas- 
| sim in Veteri Testamento; quinetiam in 
Novo, Act. xiv. 15, Εὐαγγελίζομαι ὑμᾶς ἀπὸ rod- 
τῶν τῶν ματαίων ἐπιστρέφειν ἐπὶ τὸν Θεὸν τὸν ζῶντα" 
ἀπὸ τῶν ματαίων᾽ ἀπὸ τῶν εἰδώλων. Nam idolum 
Hebreis appellatur an, id est, μάταιον, 


Sicuti cum aliis locis patet, tum ex illo Je- 
remir, Vill. 19, Διότι παρώργισάν με ἐν rots γλυπ- 
τοῖς αὐτῶν, καὶ ἐν ματαίοις ἀλλοτρίοις. 

 Νεοιηῖο, Converti ad Deum dicuntur, 
qui ab impietate ad pietatem, ab iniquitate 
ad justitiam,a contumacia ad obedienti- 
am, a pravis et impuris moribus ad probum 
sanctumque vivendi institutum se recipi- 
unt. Nam et qui Dei mandatis obtemper- 
ant, et mores suosad divine legis normam 

omponunt, Deo attendunt, Deo auscul- 
tant, Dei nutum observant, ideoque cum 


Deo ambulare, in Dei semitis incedere, 
Deum sequi, Deum amicum et familiarem 
sortiri, cum Deo consuetudinem habere, 
Deo uniri, imo et Deo inesse perhibentur, 
et ejusmodi passim magnificis titulis atque 
elogiis ornantur ; contra, qui divinis pra- 
ceptis minus obsequentes sunt, desertores, 
transfuge, perduelles, hostes, a Deo ali- 
eni, separati, aversiappellantur: itaque 
vitam emendantes, et ad bonam frugem 
reducti, ad Deum vultum reflectere, re- 
gredi, converti dicuntur; nec aliud est 
hoc modo acceptum converti, quam “et«- 
voeiv, resipiscere, mores corrigere, vitam 
reformare. Quo spectant sacre scrip- 
ture loca, Deut. xxx. 2, Et conversus 
Jueris ad Jehovam Deum tuum, obedieris- 
gue voci ejus per omnia. Is. lv. 7. De- 
relinguet impius viam suam, el vir ini- 
quus cogitationes suas, revertaturque ad 
Jehovam. Hos. xii. 6, Tu ergo ad De- 
um tuum revertere, misericordiam et 
justitiam custodi, et fide Deo tuo semper. 
Ps. li. 13. Docebo prevaricatores vias 
‘uas, el peccatores ad te convertentur. 

Tertio, Converti ad Deum dicuntur 
illi, qui se vite male institute pigere, 
peccata admissa agnoscere, et serio dolo- 
re prosequi, debita illis supplicia depre- 
cari, et misericordiam divyinam implorare, 
externis indiciis testatum faciunt: quod 
et simili metaphora facitem Dei querere, 
et nonnunquam resipiscere dicitur ; qua- 
tenus alterius conversionis, hoc est, animi 
peenitentis, mutati propositi, et vite ad 
obsequium redeuntis argumentum, initium 
aique instrumentum est. Ita de Nine- 
vitis, qui solenne jejunium observarant, 
cilicium induerant, et in pulvere sederant, 
dicitur, Jone ili. 10, Vidit autem Deus 
opera eorum, quod conversi erant a via 
sua mala. De Tyriis et Sidoniis pronun- 
ciat Christus, Matt. xi. 21. πάλαε ἂν ἐν 
σάκκῳ καὶ σποὺξ μετενοήσαν" de se Dan- 
iel testatur, cap. ix. 3, Posui faciem 
meam ad Dominum, ut quererem ora- 
tionem et deprecalionem jejunio, sacco et 
cinere. 

Nee dubium est, quin hoc loco propheta 
sicuti ad priores conversiones duas, sin- 
cere religionis studium, et vite emenda- 
tionem, potissimum collineet, ita ultimam 
hance magis directo obtutu respiciat ; adeo 
quidem ut in intentione primarim illm, 
hee in executione prima esse, ille suc- 
cedere, hee preludere, ille perfici, hac 
subministrare, debuerit. E sacra enim 


388 


historia et scriptis propheticis apparet, 
Judzos ‘tunc temporis magna ex parte a 
pura religione, quam lex Mosaica pre- 
scripserit, ad Gentilium conterminorum 
impias superstitiones defecisse ; istorum- 
que pravos mores, sacrificia szeva et san- 
guinaria, ritus stolidos, obsccenos et de- 
testabiles ex vesana quadam κακοζηλίᾳ 
zemulatos esse ; legem vero divinam neg- 
lectui penitus habitam, et quasi oblivion 
traditam jacuisse. Quinimo apud ipsos 
crassissimam inscitiam, pestilentissimam 
superbiam, delicatissimam mollitiem, pro- 
fusissimam luxuriam, insatiabilem ava- 
ritiam, eque his natas immanissimam 
crudelitatem, gravissimam oppressionem, 
execrabilem perfidiam, omne genus Vitil, 
sceleris et injurie viguisse, quibus merito 
divinam iram irritaverant, poenasque in 
se varias et severa judicia accessiverant 
quibusque avertendis, ut se ad vere re- 
ligionis studium reciperent, mores impro- 
bos corrigerent, et ita faciendi propositum 
extraordinariis quibusdam officiis osten- 
tarent, propheta cohortatur. 

Subdit autem, cwm toto corde vestro. 
Cor in sacra dialecto non est tantum 
principale viscus illud, vite omnis, motus 
et caloris nativi fons; sed et facultatum 
omnium et operationum animalium pa- 
riter ac vitalium principium, origo, sedes 
intellectus, phantasiz, memorie, affec- 
tuum; scaturigo, ex qua cogitationes, 
discursus, imaginationes, passiones et 
motus, qui in homine sunt omnes, fluunt 
ac emanant; thesaurus insuper virtutum, 
vitiorum sentina, et habituum quorumcun- 
que repositorium ; unde 25 Grecis trans- 
ductoribus varie redditur, nempe, καρδία, 
Est itaque 
cum toto corde, cum sincero assensu 
mentis, cum serio voluntatis proposito, 
cum affectuum vehemente impetu, cum 
valido virium conatu 23 ὉΠ ut alibi ha- 


betur, in mentis integritate, vel perfec- 
tione, non 29) 223 cum corde duplicato, 


vel potius dimidiato. Vult nimirum va- 
tes, ut conversio penitus cordata sit, hoc 
est, vera et sincera, non ficta, fucata, ‘hyp- 
ocritica: seria et solida, non ludicra, lace 
perfunctoria ; diligens et efficax, non 
imbecilla, remissa, ignava; integra deni- 
que et plena, non concisa, mutila et im- 
perfecta. 

Sequitur cum jejunio, fletu et planctu ; 
quorum explicationi non est quod diu im- 


ψυχὴ, φρὴν, νοῦς, διάνοια, ἐπιθυμία. 


CONCIO AD CLERUM. 


- 


moremur; per jejuniwm enim nihil aliud — 


intelligitur, quam ab alimentis et oblecta- 
mentis corporalibus ad certum tempus 
omnimoda abstinentia, ad religiosos fines 


ordinata et exercita: per fletum vero et 


planctum externa signa denotantur, qui- 
bus internum animus dolorem, status sui 
displicentiam et miseriz incumbentis 
sensum, vel nature instinctu, vel con- 
suetudinis recepte arbitrio, exprimere 
solet.:. Cor enim cum gravis meestitia 
occupat, lachrymas naturalis necessitas 
exprimit, et spiritus ictu doloris impulsus, 
quemadmodum totum corpus quatit, ita 
oculos, quibus adjacentem humorem per- 
premit et expellet. Planctus vero, κοπετὸς, 
quum pectus manibus contundunt, caput 
allidunt, crines vellicant, et consimiles 
sibi injurias inferunt, ex instituto dolorem 
indicare videtur; ex se enim hi gestus 
furoris potius quam meeroris indicia sunt, 
et mentem emotam magis, quam affectu 
commotam representant. ΕἾ quibus 516 
explicatis, et ad contextum collatis atque 
expensis, hec tria elicimus documenta. 

Primo, Ad divinam iram leniendam, 
et poenas, que ex illa consequuntur, aver- 
tendas, necessario requiritur ac summo- 
pere conducit seria recipiscentia, seu vi- 
te reformatio et morum emendatio, 
Cujus effati veritas cum aliis plurimis tes- 
timoniis et exemplis e sacra pagina, tum 
validissimis e rei natura deductis argu- 
mentis, demonstrari potest. ‘Testimonia 
atque exempla pretereo, cum brevitatis 
studio, tum quia huic fundamento univer- 
sa fere prophetarum preconia innitantur, 
ad hoc evincendum tot valida elencho- 
rum tela vibrantur, ad hoc persuadendum 
illorum atroces mine, graves querele, 
pathetici hortatus diriguntur. Argumen- 
ta vero perstringemus. Et, 

1. Patet hoe ex natura et ingenio homi- 
num, quibus peed infliguntur. Hi enim 
dum vitiosis habitibus imbuuntur, pravis 
affectibus distorquentur, et impuris mori- 
bus indulgent, non possunt non Deo dis- 
plicere, nequeunt suis nefariis flagitiis 
non divinam in se indignationem provo- 
care. Non sunt ccelestis misericordi® 
idonea objecta, non capaces ullius felici- 
tatis. Ita comparati sunt, ut non prosit 
illis, imo obsit magnopere et noceat di- 
vina indulgentia. Ex divinis beneficiis 
ut nullum commodum, ita gravissimum 


* Sen. Ep. 99. 


— 


detrimentum percepturi sunt; nec ab ip- 
sis deteriores tantum fient, sed et miserio- 
res, ut sibi et aliis molestias creent, inde 
ansam arrepturi. Ex impunitate cres- 
cit improbitas, et corroboratur prava dis- 
positio. Inde peenitentiz omnis cura abjici- 
itur, sensus peccati extinguitur, cor ob- 
duratur, conscientiz callus obducitur, 
animus ad divine legis monita mi- 
nasque obsurdescit. Inde stolidi ma- 
is, prefracti, obstinati, intractabiles 
unt, giganteam quandam animi feroci- 
am concipiunt, horribili superbia inflan- 
tur, profundo stupore demersi obbrutes- 
cunt: sui immemores evadunt et Dei, 
quem quia scelerum vindicem non senti- 
unt, vereri desinunt, aspernantur et neg- 
ligunt, tandemque existere non credunt, 
aut rebus humanis non prospicere. _Ita- 
que priusquam vitlis renunciaverint, vir- 
tutemque amplexati fuerint, non jure de- 
betur, non ex decoro convenit, imo non 
expedit illis, ut a pcenis liberentur, aut 
Deum sibi propitium experiri videantur. 
Cum vero ita dispositi fuerint, tum divi- 
nz misericordiz capaces esse incipiunt, 
tum faventis cceli beneficia grato animo 
accipere, et ex rebus prosperis qualem- 
cunque fructum percipere queunt. 
2. Patet idem ex natura, fine et usu 
narum. Naturam habent remedil. 
Bx primaria intentione sua ad correctio- 
nem ordinantur. Ad hoc utiles sunt, ut 
melior et felicior evadat, qui perpetitur : 
ἡ κόλασις ἐπ᾽ ἀγαθῷ καὶ ἐπ᾽ ὠφελείᾳ τοῦ κολαζομένου" 
non ex pura vindicta procedunt, non ex 
odio mero; sed ab ira quadam propenso 
amore temperata, quali subinde parentes 
in liberos incandescunt. Non sui gratia 
inferuntur, nec in patientis dolorem, mi- 
seriam, perniciem tendunt, imo in ejus- 
dem gaudium, solatium, salutem colli- 
Mant et destinantur: παιδείας rationem 
habent, quem castigant, monentis et in- 
Struentis ; medicine amar, sed salubris ; 
cathartici fastidium parientis, ast vitiosos 
humores evacuantis: caustici putridas 
excrescentias adurentis, sanas carnes re- 
parantis. Instar ferri corruptas partes 
recidunt, sinceras conservant.  Falcis 
‘ritu, inutiles ramos amputant, ut felicio- 
res inserantur. ‘Tanquam ventus, aream 
averrunt, difflant, paleas, frumentum 
emundant. Ut ignis, sordes absumunt, 
scoream segregant, bonam massam puri- 
orem, nilidiorem, splendidiorem reddunt. 
» Cl. Alex. Pred. 


CONCIO AD CLERUM. 


Verum anime purgatorium sunt, ei in- 
coctam labem excernens, affectus spur- 
cos purificans, mentem celo przparans. 
Nec ob alios fines, quam ut animi stoli- 
das opiniones avellant, stupidam incuri- 
am excitent, centumacem ferociam cou- 
tundant, fastuosos tumores reprimant, in- 
domitas cupiditates compescant, peccati 
vividum sensum ingenerent, conscientie 
veternum excutiant, sui moneant, Dei 
memores timentesque eficiant, divine 
providentiz fidem faciant, vitiorum deni- 
que ut radices extirpent, virtutum semina 
insinuent, vitam reforment, moresque cor- 
rigant, pcene mortalibus  infliguntur. 
Quos fines antequam assequutz sunt, ex- 
pedit ut perdurent, illasque subducere 
crudelitati verius quam clementie esset 
deputandum. Sin scopum suum attige- 
rint, castigatumque ad sanam mentem 
pertraxerint, earum omnis ratio evanes- 
cit, tum peracto suo negotio protinus ces- 
sare debent, nec habent quod ultra ope- 
rentur: tum prorsus inutiles sunt, et ve- 
lut sano medicina, frustra adhibentur. 

3. Patet hoc ipsum ex natura Dei pe- 
nas infligentis: que quidem ex quadam 
nature proprietate impura omnia et per- 
versa odit ac detestatur ; citiusque adver- 
si poli coéant, prius ccelo infernus colli- 
datur, facilius inter se amice conspirent 
infensissime antipathie, desinat esse 
prius contrarius ignibus humor, quam 
cum homine Deus, pessimo Optimus in 
gratiam redeat. Non potest ille non ad 
omnem impuritatem expurgandam, ad 
omnem iniquitatem coercendam, ad om- 
nem nequitiam expugnandam, non seip- 
sum nature sanctissime indesinenti im- 
petu effundere. Nec ex alio manat hee 
qualitas, quam ab illo bonitatis immense 
dulcissimo fonte. Bene enim Clem. Al- 
eX. ἔπεται τῷ ἀγαθῷ, ἦ φύσει ἀγαθός ἐστιν, ἡ μισοπο- 
quippe vitia quantum creature 
sue damni, molestiz, miseriw, afferunt, 
nequit ignorare, nec cum sciat non miser- 
eri et succurere laboranti ; nec ideo non 
enixam operam dare, ut a gravissimis istis 
malis liberetur, via nature suc conveni- 
enti, 1d est, monitis, hortatibus, minis, cor- 
reptionibus et paenis ; quas proinde infert, 
non sponte, nec ex suopte ingenio, sed 
invitus, et quasi coactus. ‘l'alem nobis 
depingit Jeremias Threnorum iii. 33, Qué 
non affligit ex animo suo, mestitiaque 

cit mortales. 'Talem se preebuit, cum 

phraimum castigaret, propheta attestan- 


VIO 


390 


te, sonuerunt viscera mea super eum, qua- 
si condolesceret ac compateretur patien- 
ti.. Spe se opera sua universa diligere 
testatur, mortem impii nolle, omnes ad 
salutem perductos velle. Nos vero Pa- 
rentis optimi in nos indignationem con- 
citamus, nos clementissimi Domini ultri- 
cem manum armamus, 


——neque per nostrum patimur scelus 
Iracunda Deum ponere fulmina. 


Optime in hance rem Salvianus: ‘* Nos 
vim Deo facimus iniquitatibus nostris, nos 
nolentem ulcisci cogimus, nos parcere vo- 
Jentem non permittimus.”. Nec male 
Deo convenit quod Augusto tribuit Naso, 


Est piger ad peenas princeps, ad premia velox ; 
Quique dolet quoties cogitur esse ferox. 

Qui cum triste aliquod statuit, fit tristis et ipse; 
Cuique fere penam sumere pena sua est. 

Victa tamen vitio est hujus clementia nostro, 
Venit et ad vires ira coacta suas. 


Clemens est Dei ira, mitis justitia, sal- 
utaris severitas. Itaque antequam pecca- 
tor resipiscat, potest Deus a pena irro- 
ganda uabsistere, non magis quam bonus 
et justus esse desinere ; nec magis quam 
fidelis medicus a curando abstinere, prius 
quam morbum expulerit, egrumque ad 
justam sanitatem perduxerit. Tum vero, 
cum propositum suum obtinuerit, cum 
perversum rectificarit, aberrantem redux- 
erit, male affectum ad sanam mentem 
restituerit, ultro ei deferbescit ira, intime 
reconciliatur animus, serenatur vultus, 
seponitur flagellum, manu excidit ful- 
men ; tum favoris amplo cumulo preteri- 
ta supplicia compensat, et ad bonam fru- 
gem revocatum prodigum tenerrimo af- 
fectu complectitur; nec absurde dixit 
Seneca, “ Deum habet faventem et pro- 
pitium, quisquis 5101 se propitiavit.”’ Est 
enim Deus ex indole eterna, necessaria 
et immutabili benignus, misericors, placa- 
bilis, χρηστὸς, φιλάνθρωπος, μακρόθυμος, πολυέλεος" 
quo propterea argumento noster vates 
Judzos ad conversionem invitat, versu 
proxime sequenti, Convertimint, (inquit) 
ad Jehovam Deum vestrum, quia miseri- 
cors et miserator est, longanimis, et mul- 
ta misericordia, et panitens super ma- 
lum. 'Talemque nobis Deum sacre lite- 
re, nature vox, gentium consensus, suf- 
fragia sapientum, et quotidiana experien- 
tia exhibent ac representant. Ex quibus 


© Jer. xxxi. 20. 4 De Proyid. 


CONCIO AD CLERUM. 


liquido apparet, quo Dei iram et i 
oriundas calamitates evitemus, nobis 
cessario incumbere, ut convertamur 
Deum cum toto corde; id est, primo 
vitam reformare et mores emendare stu. - 
deamus. f 
Secundo, Ex his colligimus, ad De 
iram avertendam necessario exigi et plu- 
rimum conferre de peccatis admissis se. 
rium dolorem, seu validam animi displi- 
centiam. Cujus etiam pronunciati veri. 
tatem cum multa sancte scripture | 
confirmant, tum rei ratio perspicue evin- 
cit. Quisquis enim vite male acte sibi 
conscius, quot bonis exciderit, quantis se 
miseriis implicuerit, quam impie, inique, 
ingrate, optimum Patrem ac Dominum 
tractaverit quantam a se. bonitatam alien- 
averit, qualemque adversus se potentiam 
irritaverit, serio perpendit, non potest 
non summopere contristari, et gravissima 
cum animi anxietate sortem suam deplo- 
rare, nec ideo non peccata sua valde de- 
testari, tot malorum causas, tam acerbi 
doloris origines. Ad que in posterum 
devitanda (cum alioqui divine indulgen- 
1185 spes affulgeat), ut vite melius institu- 
end consilium ineat, eique pertinaciter 
insistat, preegustate amaritudinis memoria 
acerrime stimulatur: ita quod S. Paulus 
asserit, ἡ κατὰ Θεὸν λύπη μετάνοιαν ἀμεταμέλητον 
κατεργάζεται. Etenim ut Aristoteles ait, λύπη 
καθ᾽ αὑτὸ φευκτὸν, nec in illa quis ultro se inge- 
rit, a quibus vehementer doluisse se re- 
cordatur. ‘Timetnaufragus mare, ignem 
fugit, quisquis eum vel semel attrectayit; 
corpori cavet miles utcunque saucium se 
expertus ; solitarios calles declinat a pra- 
donibus aliquando spoliatus ; qui egrum 
se commeminit, sanitati noxia aversatur; 
que fastidium olim pepererunt palatum 
semper respuit; quidni seque a vitiis ab- 
horreat, qui vitiorum acerbos morsus pra- 
sensit? Severe’ nec Deum vereri, nec 
peccatum odisse, nec seipsum nosse, nee 
periculi sui conscium esse, nec emendan- 
de vite propositum fovere, nec proinde 
divine misericordie capacem aut venie 
opportunum esse commonstrat, qui mor- 
borum spiritualium maxime sontico labo- 
rat, τῆ ἀναλγησίᾳ. Itaque ubique Deus 
sibi demissam animi dispositionem im- 
pense placere, se moestos consolari, af 
flictos et animo pauperes recreare, hu- 
miles erigere, laborantes sublevare, corde 


* 2Cor. vii, 10; 10 Eth, ad Nicom. 


. . 9 εὐ ὁ of see Δ σι 
δὲ ὧΨ » 


CONCIO AD CLERUM. 391 


contritos sanare, miserize suze sensu de- 
jectis veniam, subsidium, effugium indul- 
paratum ostendit ; contra his oppo- 
fe pe animi habitus, superbiam, arrogan- 
tiam, confidentiam, ferociam aversari et 
abominari profitetur. Itaque ad Deum 
mitigandum, et peenas depellendas, ex- 
pet, ut de admissis peccatis serio dolea- 
mus. 

Tertio, Deducimus ad eosdem effectus 
(nempe ad favorem recuperandum, et in- 
stantes calamitates averruncandas), ex- 
fernis animi meesti contritique signis 
qualemcunque efficaciam competere, ead- 
emque a Deo injungi, probari, benigne 
accipi. Docemur’ hoc cum aliis, tum 
Achabi et Ninevitarum illustribus exem- 
plis, etillo Ezre viii. 23, Jejuxavimus 
itaque, et petivimus a Deo nostro propter 
hoc, et pacatus est nobis. Nec de nihilo 
est quod, ut premonitum, hee conver- 
sionis et resipiscentiz titulis commendata 
nobis veniunt. Nimirum Deo valde ar- 
rident doloris nostri spontanea ostentatio, 
humilitatis verecunda expressio, mutati 
propositi solennis attestatio; divinam glo- 
riam illustrant, nostrum statum decent, 
ad mutuam zedificdtionem faciunt, quam 
profitentur pcenitentiam valde promovent, 
augent, confirmant, viteeque ad emenda- 
tionem properantis ‘eximia pignora, aus- 
picia, adminicula sunt: imprimis jejuni- 
um, de quo, quia res meretur, et praesens 
‘ccasio flagitat, paulo fusius disseremus. 

De jejunio nihil uspiam habetur in lege 
Mosaica expresse prescriptum, aut defi- 
nitum ; nulla regula ‘traditur ejus obser- 
vationem dirigens, nullum tempus ei dic- 
fum aut injunctum legimus. Nec alibi 
fere sub alieni nominis larva innuitur, ni- 
Siubi de expiationis festo agitur, in quo 
Judeis precipitur, ut animas suas vex- 
ent; quam vexationeim sicuti de aliis ab- 
stinentiis voluptatum, ita presertim de 
jejunio interpretantur Hebrei, haud ab- 
surde, ut mox videbimus. Nihilominus 
constat ipsos postea sibi omne genus je- 
junia instituisse, tam ordinaria, et ex sta- 
tis temporum intervallis recurrentia, quam 
extra ordinem, et hee cum publica, tum 
privata. Statorum jejuniorum celebris 
est mentio apud Zachariam vatem, cap. 
viii. Jejunium quarti, et jeyunium quin- 
ti, et jejunium septimi, et jejunium 
lecimi, mensis erunt domui Juda in 
gaudium, et letitiam, et  solennita- 
tes preclaras; que quidem jejunia 


quatuor ex occasione variarum afflic- 
tionum et e#rumnarum, que genti Ju- 
daice obtigerant, jam olim indicta, ad 
hunc usque diem observantur. De jeju- 
niis extraordinariis ob preesentem aliquam 
vel imminentem calamitatem indictis se- 
pe legimus, quale Israelitarum, quum a 
Benjamitis cesi et profligati sunt; Josa- 
phati regis, quum ipsi Moabite et Am- 
monite bellum inferrent; Esdre, cum 
ex captivitate Babylonica ad templum in- 
staurandum se accingeret. Privatorum 
etiam jejuniorum non infrequens est men- 
tio, que pti homines suopte arbitrio ad 
bonos fines sibi obeunda susceperunt; 
nec opus est ut Davidis, Nehemiz, Dan- 
lelis, et aliorum exempla_proferam, 
quando Salvator noster illis legem dix- 
erit, et methodum descripserit; et con- 
stet 6 Judeis, quicunque pre ceteris 
devoti et pil erant, per totus anni 
curriculum singulis diebus Lune et Jo- 
vis jejunii agendi consuetudinem usur- 
passe, in quibus ille in evangelio Phar- 
iseus gloriosus nomen profitetur su- 
um. ἘΣ quo ritu fluxisse videtur mos 
iste Christanorum antiquissimus, et nescio 
an ab ipsis apostolis ad nostra usque tem- 
pora deductus, bis hebdomatim jejunan- 
di, utpote quia Clemente Alexandrino, 
et’ Tertulliano, vetustissimis Patribus, 
communi suorum temporum usu compro- 
batus memoretur. Imo in hac omni 
materia, quam Judi licentiam sumpse- 
rant, sibi eandem Christiani vindicarunt, 
quod ne facerent, nulla ratio prohibuit. 
Nam \ex eo, quod licet in lege Mosaica 
de jejuniis omnibus (unico forsitan excep- 
to) altum sit silentium, nedum ut de 115 
lex ulla figatur, vel certa aliqua et con- 
stans regula prestituatur, utcunque He- 
breei non dubitarint complura ipsi obser- 
vare, et aliis observanda preecipere, clare 
sequitur, Hebreeos non ita se Mosaics 
legi adstrictos censuisse, ut extra ipsius 
explicitum prascriptum in οὐ divino 
nihil attingere deberent; quin potius qure 
ad pietatem in lege commendatam vel 
promovendam vel exprimendam condu- 
cere videbantur, ultro excogitabant, insti- 
tuebant et observabant, prophetis Dei 
non improbantibus, imo laudantibus, et 
astipulantibus ; qualia fuerunt festa evya- 
ριστεκὰ, atque jeyunia Purim, Mardochai 
magnatis authoritate stabilita, et Encenia 
a Machabeeis instituta ; atque ille, de qui- 
bus modo dictum, jejuniorum state so- 


392 CONCIO AD CLERUM. 


lennitates. Quod si id Jndzis non illici- 
tum fuit, quibus Deus, quoad ritus religi- 
osos et modum cultus sul, curiosius pro- 
spexerat, et strictiores officiorum can- 
cellos prefiniverat, multo minus Christ- 
lane ecclesie adempta est, quam et sem- 
per sibi asseurit, que ad λογικὴν λατρείαν 
honesta, decora, utilia videbuntur, statu- 
endi et preecipiendi potestas, cui scilicet 
Deus ampliorem indulsit libertatem, cui 
in modo, ordine, mensura et circumstan- 
tiis cultus sui nihil fere expressum, deter- 
minatum, vel singulare precepit, ut con- 
sulto ipsius judicio et prudentie reliquisse 
videatur, quod in his rebus sibi ex usu 
esset, liberum deligendi aribtratum. Quod 
nisi partium immodicum studium, et al- 
tercandi prurigo pestifera multos trans- 
versos ageret, ef omnia ex certis incerta 
faceret, nullam arbitror hac in parte, ut 
per multa secula non fuit, ita nunc dierum 
exituram controversiam. Et sane qui 
Judzos in extraordinariis festis atque Je- 
juniis celebrandis sequi se et imitari non 
difftentur, cur in statis et ordinariis obe- 
undis eorundem exemplum tam perti- 
naciter detrectant, nisi quantum in ani- 
mos hominum prejudicia valeant, nen 
ignoranti mirum cuivis videri possit. Non 
enim hoc facere magis liberum illis fuit, 
quam nobis; imo tanto magis nobis, 
quanto Deus nobis parcius in his rebus 
providit, nosque minus arctis. limitibus 
circumscripsit, quanto nos illis altius sa- 
pere voluit, quantoque licentia concessa 
nos melius uti possumus, aut posse debe- 
mus. Nec major tis ratio fuit, aut gravi- 
ores illi cause, cur hee solennia jejunia 
procuderent, quam prisci religionis Chris- 
tianee antistites habuerunt, ut nobis nostra 
commendarent. Siquidem enim Judei 
tabulas legis lapideas confractas, Hiero- 
solyma obsidione cincta, templum concre- 
matum, Gedaliam interemptum (que sci- 
licet ex Judzeorum unanimi consensu cau- 
se fuerunt precipue quatuor, quorum 
Zacharias meminit soleanium jejuniorum 
instituendorum) anniversarioin perpetuum 
luctu recolenda autumarint; si istarum 
rerum recurrens memoria, ut proavorum 
antiqua delicta deflerent, et memorem 
Dei vindictam deprecarentur, satis illis 
cause subministrarint, quanto dignior est 
passio Domini et Redemptoris nostri, qui 
pro nobis acerbam et ignominiosam mor- 
tem subiit, que solenni recordatione quo- 
tannis (quid si dixerim quotidie?) in sem- 


piterna secula sit concelebranda ὃ quai 
potiori jure occasionem hanc arripere 
bemus peccata nostra gravissima fatendi 
ac deplorandi, qua Filium Dei sanctissi- 
mum et innocentissimum, deque nobis — 
optime meritum, in crucem adegerunt? 
quo preterea luculentiori symbolo tam 
impensi amoris sensum exhibeamus? 
quo illustriori indicio pro tam eximio ben- 
eficio gratitudinem nostram exprimamus ὃ 
quo denique certiori documento tante 
erga nos bonitatis benevolentiz et chari- 
tatis susceptum estimare nos, suscipere, 
et magni pendere demonstremus ? Non 
ideo gravior illis causa fuit, sed nec sane- 
tior finis propositus nec usus commodior 
oblatus fult, nec major necessitas incubu- 
it, nec uberiorem inde fructum isti perci- 
pere potuerunt, quam nos possumus ; 
quod patebit jejunii fines et usus expen- 
denti, quos nobis sacre liters, ratio et 
experientia ferme tales indigitant. 
Primo, Primarius jejunii finis in sacra 
pagina perhibetur, ut ob perpetrata pec- 
cata conceptum dolorem augeat et inten- 
dat ; unde passim afilictio, vexatio, hu- 
miliatio, vel depressio anime nuncupa- 
tur ; Greecis traductoribus nune κάκωσις, 
nune ταπείνωσις τῆς ψυχῆς. Ps. xxxv, 
13, Affligebam in jejunio animam meam; 
ἐταπείνουν ἐν νηστείᾳ τὴν ψυχήν μου, 
Esre vil. 21, Tune indixi ibi jejunium 
jucta fluvium Ahava, ut affligeremus nos 
coram Deo nostro. Esaiz lviii. 3, Ut 
quid jejunavimus, εἰ non aspexisti, afflixi- 
mus animas nostras, et nescivistt? Ju- 
dithe, iv. 9, ἐταπεινοῦσαν τὰς ψυχὰς αὐτῶν ἐν ἐκ- 
τενείᾳ μεγάλῃ, quod de jejunio intelligi ex con- 
textu liquet. Et proinde patet in expi- 
ationis festo, quum imperatur ut affligant 
animas suas, de jejunio recte accipia 
Judwis: quod et sub gravis poene peri- 
culo injungitur, Lev. xxiii. 29, Omnis 
enim anima, que non fuerit afflicta eo 
ipso die, excidetur a populis suis. \dem- 
que proculdubio respicitur, Num. xxx. 
14, Omne votum, et omne juramentum 
obligationis, ut afflagat animam suam, 
“Ὅρκος δεσμοῦ κακῶσαι ψυχὴν, ubi mate- 
ria fit voti vel juramenti Deo sancte pra- 
standi, etiam a feminis. Nec obscurum 
est, pio dolori amplificando jejunium 
quantopere inserviat; cum operative 
naturam lacessendo, sensum imitando, 
spiritus acuendo, appetitum stimulando, 


quam privative dolorem prohibens gaudi- 


um submovendo, voluptatem extinguen- 


δ 


ἰ 


—— tS s— 


CONCIO AD CLERUM. 393 


do,etlascivientis animi impetus coercendo. 
Recte philosophus, Nicomacheorum ulti- 
MO, γινομένης μὲν ἀναπληρώσεως ἥδοιτο ἄν τις, καὶ 
τεμνόμενος λυποῖτο, Semper inedize meer- 
or sequela est, sic ut lztitia accessio sa- 
i Nec sane nisi subductis letitize 
alimentis, cibo et potu, possibile est, ut 
quispiam valde contristetur. His natura 
velit, nolit, reficitur, oblectatur, exultat. 
Ex horum usu per inevitabilem resultan- 
tiam bene turgent, spiritus exhilarantur, 
roboratur, sensus t'tillatur, letificis 
halitibus cerebrum ~repletur, imaginatio 
obtunditur, et cum mentis acumine tris- 
titi acrimonia hebetatur. ltaque fero- 
cienti. jumento pabuluim subtrahendum, 
servus contumax fame edomandus, pru- 
rienti nature blandimenta precidenda 
sunt, siquidem peccati vivido sensu cru- 
ciari, et vehementis molestize aculeis ani- 
mum pungi oporteat. 
, Nec solummodo dolorem alit 
jejunium, sed et spiritualem parit laeti- 
tiam, animumque ad percipiendam e ce- 
lestibus voluptatem summopere disponit ; 
mec hoc tantum indirecte et ex conse- 
quenti, quatenus defuncte officio con- 
Scientie necessario gaudium adnascitur, 
sed directe et effective, juxta Augustini 
dictum, ‘‘Cessando a lztitia carnis ac- 
quiritur lztitia mentis. Crassis enim 
corporee voluptatis fumis soluta mens 
ameenioribus radiis scintillat.” A ven- 
triculo que exhalant, nubibus discussis, 
in amabile sudum serenatur; sensualis 
complacentiz sordibus detersis, nitidiori 
facie resplendet. Compedibus exemptis 
liberior, onere sublato levior, amotis im- 
pedimentis expeditior, molestiis abdicatis 
alacrior, sensu carnali destituta ad spirit- 
males gustus acrior, occupationibus cor- 
is defuncta ad intellectus munia ha- 
bilior, inimica carne debilitata, spiritu 
fortior, vegetior, animosior, ex his omni- 
bus letior, placidior, vivacior evadit. 
Quo spectat Basilii monitum, εἰ ϑούλου 
ἐεχυρὸν ποιήσαι τὸν νοῦν, dépacoy τὴν σάρκα διὰ νησ- 
τείας. 
᾿ Tertio, jejunium ad precum aptitudi- 
nem et efficaciam adinodum conducit. 
Unde hee duo, oratio et jejunium, in 
Sacris literis indivulsa copula sociantur ; 
juxta Chrysostomi eflatum, νηστείας ἀδελ. 
φὴ καὶ ὁμόζυγος εὐχή. Uno partu gemel- 
lam hance sobolem religio enixa est: inde 
Pperpetue consuetudinis fraterno vinculo 
colligantur; idem sacra biga officiorum 
Vor. ΠῚ. 50 


jugum trahit; indissociabili nexu comi- 
tantur se invicem, et amice conspirant, 
maximosque semper ad pietatis effectus 
collatas operas prestant. Σύντε δῦ ég- 
χομένω nihil non valent efficere, ccelum 
flectunt, infernum expugnant, mala abi- 
gunt, judicia avertunt, beneficia accer- 
sunt. Ex hisce partibus conflata est 
sancte mulieris Anne devotio, Luc. il. 
37, ΝΝηστείαις καὶ δεήσεσι λατρεύουσα νῦκτα καὶ ἡμέ- 
θᾶν" quo his vacarent, monet apostolus 
conjuges, ut maritali toro interdum ab- 
stinerent, 1 Cor. vii. 5,"Iva σχολάζητε τῇ νηστείᾳ, 
καὶ τῇ προσευχῇ. Harum junctas vires libidinum 
dzemoniis eliminandis unice sufficere do- 
cet Christus, Matt. xvil. 21, Τοῦτο τὸ γένος οὐκ 
Gemi- 
na hac oblatione apostoli Deo sacrorum 
administros consecrabant, et ecclesia gu- 
bernaculis presbyteros admovebant. Act. 
Xiv.. 23, Xeiperoviicavres δὲ αὐτοῖς πρεσβυτέρους 


ἐκπορεύεται, εἰ μὴ ἐν προσευχῇ καὶ νηστείᾳ. 


κατ᾽ ἐκκλησίαν, προσευξάμενοι μετὰ νηστειῶν παρέθεν- 
ro αὐτοὺς τῷ Κυρίῳ quorum vestigiis etiamnum 
insistit ecclesia, et semper inhesit; ut 
non dubitet Basilius M. affirmare, nefas 
esse sine jejunio quenquam sacrum hoc 
officium attrectare: ot yap δυνατὸν (inguit) ἄνευ 
γηστείας ἱερουγίας κατατολμᾶν. Imo nec olim nisj 
per orationis atque jejunii bipatentes val- 
vas, quisquam in edem Dei, ecclesiam 
dico, admissus est.‘ Author est S. Jus- 
tinus, Apol. II. pro Christianis : σοι ἂν 
πεισθῶσι, καὶ πιστεύωσιν ἀληθῆ ταῦτα, τὰ ὑφ' ἡμῶν 
διδασκόμενα καὶ λεγόμενα εἶναι, καὶ βιοῦν οὕτως δύνασ- 
θαι ὑπισχνῶνται, εὔχεσθαι τε καὶ αἰτεῖν νηστεύοντες 
παρὰ τοῦ Θεοῦ τῶν προημαρτημένων ἄφεσιν διδάσκον 
ται, ἡμῶν συνευχομένων, καὶ συννηστευόντων αὐτοῖς, ὅ 
Nec fere (ut paululum digrediamur) ut 
sine precibus, sic absque jejunio preclari 
quicquam gestum aut administratum legi- 
mus. Sub jejunii conditione humani 
generis salus primeva stetit; nec ni- 
si violata legum vetustissima, Ne com- 
edas, simul et semel pessundati om- 
nes, et ab amplissime felicitatis fas- 
tigio in hunc infime miseri@  sta- 
tum delapsi sumus; nec jejunio nobis 
jam opus esset, si Eva olim jejunasset.* 
Jejunii quoque impatiens Esau, “ fa- 
cilius ventri quam Deo cessit,”t pabulo 
potius quam preecepto annuit, salutem 


* El ἐνήστευσεν ἀπὸ τοῦ ξύλον ἢ Εἶδα, οὔκ ἂν ταὖῦ- 
τῆς νῦν ἡμεῖς ἐῤεόμεθα τῆς ynercias.— Bas. 
» 


ΤᾺ * Ada 
Vide Cyp. Ep. vii. p. 20. g- 
* [Apol. |. 61.] 


" 


gula vendidit; et ἀντὶ βρώσεως μιᾶς ἀπέ- 
ὅοτο τὰ͵ πρωτοτόκια αὐτοῦ, ut est apud 
authorem ad Hebreeos. Quadragesimale 
quoddam jejunium quum observaret Mo- 
ses, vidit oculis Dei gloriam, et audivit 
auribus Dei vocem, et corde conjecit 
Dei legem." que diuturne inediz 
patiens, legis vindex, et vatum antesiga- 
nus Elias, cum in speluncam divertisset, 
familiari Dei congressu et quodam Nu- 
minis quasi contubernio exceptus est. 
Nec in minus temporis spatium protracti 
jejunii armatura instructus, legis veteris- 
que instaurator, et nove author, Christus 
Diaboli insultus sustinuit, repulit, supera- 
Vit, ἡμᾶς παιδεύων νηστείαις ἀλείφειν, καὶ παιδοτρι. 
δεῖν ἑαυτοὺς πρὸς τοῦς ἐν τοῖς πειρασμοῖς ἀγῶνας, αἵ 
optime inquit Basilius. Paris intervalli 
abstinentia Ninevite enormibus flagitiis 
Suis accensam Dei iram restinguere, ex- 
cidii latam in se sententiam rescindere, 
ipsumque Deum quasi ad palinodiam 
adigere potuerunt: quod exemplum in- 
tuens Patrum non nemo satis audacter 
dixit, “*Sodoma quoque et Gomorrha 
evasissent, si jejunassent.”” Semiquadra- 
gesimali temperantia (vir desideriorum) 
Daniel ad visiones eximias claro intuitu 
conspiciendas, atque ad revelationes istas 
mirabiles puro animo percipiendas sese 
comparavit. Triduano jejunio Regina 
Esthera Amani perniciosas molitiones 
elusit ac infregit. Jejunio freti Esdras 
et Nehemias ad urbem sanctam extru- 
endam, et domum* Dei instaurandam, 
auspicato se contulerunt. Ejusdem pre- 
sidio communiti Samuel Philistzos, Josa- 
phatus Ammonitas, et, ni fallor, Hezekias 
Assyrios exultantes repressit et profliga- 
vit; Achabus vero quas peccando ac- 
celeraverat peenas, jejunando distulit, et 
ase penitus elongavit. Que ex sacra 
scriptura lubens commemoro, ceu non 
temere effusa, sed in usum et exemplum 
nostrum πρὸς διδασκαλίαν, πρὸς ἔλεγχον, πρὸς ἐπα- 
γόρθωσιν, πρὸς παιδείαν τὴν ἐν δικαιοσύνη, tradita et 
consignata. Quid porro penitentie pre- 
conem referam et evangelice lucis phos- 
phorum, Johannem, cujus vita, angelice 
emula μία νηστεία ἦν, ut 6 Patribus aliquis 
dixit, continuum fuit jejunium? quid 
ethnici orbis magistrum apostolum, qui, se- 
ipso teste, frequentibus jejuniis corpus 
suum subegitet maceravit? cum nemo, 
opinor, usquam fuerit sanctorum, qui non 


h Heb. xii. 16; Tert. 
* 2 Tim, iii. 16. 


CONCIO AD CLERUM. 


| tice se exercitarit, qui non divina hac ΩΣ 


ad ccelestem militiam sacra hac 


devotionem suam accenderit, cujusque 
non hac ala subvecte preces ad ceelos 
evolarint. Nam ut Basilius, νηστεία προσευχὴν 
εἰς οὐρανὸν ἀναπέμπει, οἱονεὶ πτερὸν αὐτῇ γινομένη 
πρὸς τὴν ἄνω πορείαν. Hoc autem prestat (ut 
tandem ex diverticulo in viam redeamus}, 
preces, inquam, adjuvat jejunium, 

1. Indigentie nostre sensum impri- 
mendo, et excitando anime desiderium 
ad res necessarias appetendas. Nobis 
enim usu yenit, ex unius rei, qua car- 
emus, conscientia, ut ad alia, quibus 
pariter egemus, consideranda et expe- 
tenda erigamur ; et semel excitatus af- 
fectus ad quelibet sua objecta se promp- 
tius diffundit, haud secus quam fluens 
aqua in quosvis sibi obyios canales facile 
derivatur. Terreno pabulo destitutus, 
ccelestis cibi memor et eupidus efficitur: 
corporez voluptatis exors ad spirituales 
delicias anhelat. 

2. Deinde comprimendo cupiditateslas- 
civas,impuras, supervacuas, quibus sancta 
anime desideria, ceu pure aquis super- 
fusis flamme, suffocantur; quibus affee- 
tuum meliorum fervor retunditur, cordis 
puritas inficitur, Spiritus Sanctus abigitur. 

3. Item animam ad meditationem faci- 
lius, suavius et tranquillius obeundam 
comparando; dum multiplice sarcina 
preegravatum allevat, corporeos tumultus 
sedat, fluctuantem phantasiam componit, 
et phantasinata vaga, stolida, tumida, 
spurca fugat, crassos halitus discutit, 
menti nebulam offundentes, cogitandi 
quoque instrumenta, spiritus animales 
defzcatiores reddit, puriores, subtiliores, 
agiliores. 

“4. Denique anime dispositiones istas 
gignendo, alendo, confortando, quibus 
Deus potissimum delectatur, et ad auscul- 
tandas preces disponitur. Nam, 

Quarto, Jejunium ex se est exercitium 
multarum yirtutum, quas procreare aptum 
natum est, productasque fovere et conser 
vare. Omnimode temperantie direete 
et immediate inservit, ejusque fidissima 
disciplina, utilissima paleestra, tutissima 
est custodia. Docet enim appetitus im- 
modicos refreenare, voluptatum illecebris 
obsistere, corpus subigere et δουλαγωγεῖν, 
Affectus carnales cohibet, voluntatem pro- 
priam subjugat, et ad ἑαυταπαρνγησίαν as- 
suefacit. Humilitatem ac modestiam yi 
quadam sua peculiari parit et nutrit. De 


ὡς 


CONCIO AD CLERUM. 395 


peenitentia quid dicam, ad cujus incremen- 
tum ex primaria intentione designatur,’ 
nec idcirco inepte a quodam vocatur, 
ἀρχὴ μετανοίας.) et ab eodem dicitur, με- 
τάνοια χωρὶς νηστείας ἀργή ἢ Paucis, ad 
vitiorum ferme omnium radices avellen- 
das, nervos succidendos, alimenta sub- 
ducenda, fomites restinguendos, non ex- 
ilem sortitur efficaciam. Nec, si fre- 
quens ejus usus sit, si bono animo sus- 
cipiatur, et prudenti consilio administretur 
ullum fere habet religio omnis nobilius, 
potentius, accommodatius instrumentum. 

Quinte, Utile est jejunium publicum 
presertim ad hoc, ut dolorem nostrum 
significet, alienum eliciat, humilitatem 
privatam prodat, publicam provocet, et 
consequenter ut glorie Dei consulat, et 
ecclesice eedificationem promoveat. Nos 
enim peccata nostra sentire, fateri, de- 
testari, deplorare, deprecari, divinam 
Majestatem vereri,potentiam expavescere, 
justitiam agnoscere, misericordiam im- 
plorare testatur: quam de Deo mag- 
nifice, de nobis demisse sentiamus; ut 
peenis merito obnoxios, premiis indignos, 
beneficiis impares, nec necessaria vite, 
nedum oblectamenta attingere promeritos 
nos arbitramur; quamque pre Dei cultu, 
favore, et obsequio reliqua omnia, utcun- 
que suavia, vel necessaria contemnimus 
et posthabemus, eo palam docemus et 
profitemur. Omitto minores ejus usus 
et commoditates percensere, veluti quod 
satisfactionis cujusdam speciem habet, 
dum delicta nostra voluntariis quasi poenis 
expiamus ; nos ipsi judicamus, ne judi- 
cemur a Deo; Deoque illate injurie 
spontanea ultione divinam nemesin ante- 
vertimus, cum Augustino nimirum dicen- 
te, “ Excrucio me (plane) ut ille parcat ; 
do de me paenas, ut ille subveniat :”” quod 
ex eo temporis usuram lucramur, negotiis 
secularibus renunciantes, ut divinis vace- 
mus; ut celesti pabulo reficiamur, ter- 
reno temperantes ; nec digerendum_sto- 
macho cibum ministrantes, ut pia medi- 
tatione defixi divina ruminemus. Quod 
corporis sanitatem conservat, et infirmi- 
tati medewur, unde μήτηρ ὑγιείης, εὐεξίης φυλακ- 
τήριον, σώματι σύνοικος ἀσφαλὴς (ἰϊοὶ meruit.* 
Quod denique charitati et eleemosynis 
‘suppetias fert, nostree gule abstrahens, 
quod pauperum fami saturande eroge- 
mus ; quod in vero jejunio requirit Esaias, 


: 


J Bas. M. « Bas. 


cap. 58, Nonne hoc est jejunium quod 
ego elegi—Ut frangas esurienti panem 
tuum, et pauperes vagos introducas in 
domum,! &c. 

Accedunt ad laudem jejunii consum- 
mandam, Christi et apostolorum exempla, 
monita, consilia ; piorum omni #vo con- 
sentiens praxis; sanctorum Patrum mag- 
nifica encomia, et argumentorum invic- 
tissimum, experientia utentium. Cum 
igitur tam graves causas, tam laudabiles 


-scopos, tam insignes usus, tam eXimios 


fructus, tam sanctam authoritatem habeat 
jejunium, que causa est, ut ecclesiz adeo 
salutare institutum commendanti refrag- 
emur? Quid si lamentabili cum ejulatu 
vociferari, lachrymis coactis sinum per- 
fundere, vestimenta discindere, pectus 
tundere, cilicio corpus involvere, capitl 
cineres inspergere, humi nos prosternere, 
et pulvere demersos volutare (qualia 
peenitentie indicia, non inter Judeos mo- 
do, sed et veteres apud Christianos inval- 
uisse, preter indubitate suffragium _his- 
tori vel hujusce diei titulus abunde 
fidem fecerit),a nobis ecclesia postularet ? 
Ita pauca, tam mitia, adeo facilia jubentt 
qui tam prefracte adversantur, quo cla- 
more tam austeram disciplinam excipe- 
rent, quas querelas evomerent, quales 
tragcedias excitarent? At quibus longe 
graviora illi pertulerunt, cur nobis intole- 
randa videntur ? que fructuosa illi expertt 
sunt, unde nobis perniciosa evaserunt ὃ 
quamobrem nos ceu superstitiosa argul- 
mus, que sancta illi reputarunt? Que 
prisci doctores illi, quibus religionem nos- 
tram acceptam, servatam, propagatam, 
nobisque in manus traditam debemus ; 
illam qui voce professi sunt, ingen 
acumine viribus propugnarunt, vite ΘΧ- 
emplo_ illustrarunt, et sanguine 800 
obsignarunt ; qua, inquam, illi probarunt, 
laudarunt, usurparunt, quare nos dam- 
namus, rejicimus, detrectamus, ὨΙΒῚ quod 
nos illis immane quantum magis delicati, 
morosi, refractarii sumus? Cerle non- 
dum officii nostri ratio cessavit, nec di- 
vini precepti vigor defecit, nec ecclesie 
quasi senio confecta potestas expiravit, 
nec rei ipsius virtus effoeta, vel abolita 
est efficacia. Adhuc jejunium utile, et 
salubre, et sanctum, et pene necessarium 
est; quod nemo ausit negare. Displicet 
vero quod tempus δὶ preestitutum, quod 


' Es. lviil. 7. 


erebrius usurpatur, quod precipitur et 
imperatur; placiturum nempe si vage 
indeterminate, et arbitrarie observantize 
permittatur ; imo vero ita placiturum ut 
penitus negligatur, contemnatur, in desu- 
etudinem abeat, nisi certa illi lex figatur, 
et statum tempus deputeter. Quidni etiam 
lisdem objectiunculis freti ab oratione 
ecrebra, a Deo solenniter laudando et 
celebrando, a concionibus frequentandis, 
et ab omnibus sacris officiis pariter ab- 
horreant? quibus etiam sua tempora as- 
signavit, quorum frequentem usum exi- 
git, queeque pari authoritate sanxit ec- 
clesia? cur non et hec libero cujusque 
arbitrio relinguuntur, ubi, quando, quo- 
modo collubitum fuerit, suscipienda, vel 
omittenda? Annon confessio peccatorum 
nostrorum zque ac divinorum beneficio- 
rum agnitio; dolor pro Deo offenso, ac 
letitia in Deo propitio ; contritio cordis, ac 
emendatio vite, humiliatio, sui abnegatio, 
abstinentia voluptatum eque ac aliz que- 
libet virtutes a nobissemper exiguntur ? 
Quidni igitur harum instrumenta, admi- 
nicula, exercitia, pariter ac illarum, in 
perpetuo, constante, ordinario, przfinito 
sint usu? Et si hee sepius adhibita vi- 
te sanctimoniam juvare queant, edifica- 
tioni communi inserviant, nec exiguas 
nobis utilitates afferant, que ingratitudo, 
que iniquitas, que perversitas, imo que 
insipientia est optime matris curam as- 
pernari, consilia respuere, mandatis ob- 
murmurare? Verum hisce dituius incul- 
candis ut abstineam, tempus admonet, ne 
prolixitate nimia patientiam vestram vio- 
lem, vobisque quam immodice laudo, im- 
portune inducam pcenitentiam. Ad hoc 
igitur tantum veniz. vestre indulgentiam 
aliquantisper peto, liceat ut mihi duntaxat 
paucis ad nos prophet verba adaptare, 
Convertimini ad me cum toto corde ves- 
tro in jejunio, et fletu, et planctu. Con- 
vertamur, inquam, nos ad Deum ; nos vi- 
tam reformare, peccata deflere, supplicis 
peenitentiz signis conspicuis fructibusque 
idoneis iratum Numen mitigare, summa 
ope enitamur. Nos, quibus alios conver- 
tendi officium incumbit, quique ad Deum 
redeuntibus preire exemplo, et iter pre- 
monstrare debemus. Nos, qui in Deum 
pre aliis gravissime deliquimus, contra 
mentis lumen clarius,et veritatem intimius 
perspectam, et acriores conscientix sti- 
mulos, et ampliora Dei beneficia, et cw- 
lestis gratia uberiores influxus. Nos, 


CONCIO AD CLERUM. 


inquam, in quos Deus se haud 
ira exarsisse, non obscuris indiciis ἶ 
fecit; quos severioribus judiciis exercuit, | 
quosque ultimo pene exitio devovisse vis- — 
us est; quosque proinde liberaliore mis- | 
ericordia devinxit, tot erumnis exemptos, — 
tantis perplexitatibus extricatos, et ab im- 
pendentis ruine faucibus ereptos. + 
Enimvero, fratres, ex gravissimis malis 
emersimus ; immania rerum discrimina — 
effugimus ; ex desperato languore in san- 
itatem pene integram convaluimus, “ 
nam partem penarum, 4085 divina j 
tia inflixerat, supra modum, pjeeter spem, 
ultra meritum nostrum clemens, divina 
bonitas relaxavit. At nisi pravos humo- 
res maligne intemperiei reliquias evacu- 
amus, nisi mores nostros nondum satis 
defecatos repurgamus, ut recradescat 
morbus, nosque in pejorem statum rela- 
bamur, ut consopita nemesis evigilet, et 
lesa Dei patientia in furorem recandes- 
cat, ingens subest periculum, imo certa 
necessitas. Quamobrem luctuosa expe- 
rientia ad sapientiam eruditi, preceden- 
tium malorum causas solicito studio vite- 
mus ; quibusque impegimus scopulos,cau- 
to remigio pretervehamur. Corrup- 
icem morum luxuriam sobrio victu cas- 
tigemus. Ambitionem, ordinis nostri 
summum dedecus, exuamus; ejusdem 
precipua ornamenta, humilitatem et mo- 
destiam induamus. Inanium titulorum 
ventosos strepitus, mundane pompe ludi- 
crum splendorem, popularis aure insul- 
sos plausus, et secularis potentiz fallaces 
typhos contemnentes, ad inculpate vite 
solidam laudem, et vere virtutis intami- 
natum honorem aspiremus. Infamis ava- 
ritie pestem, qua nulla clero infensius 
odium conciliare, aut graviorum conflare 
solet invidiam, cane pejus et angue, δΧ- 
ecremur. Non alienis rebus inhiemus; 
nec viis illicitis vel inhonestis ad opimas 
possessiones contendamus, nec preesentis 
seculi de sordidis exuviis rixas, et turbas, 
et controversias moveamus: virtutis po- 
tius, sapientie, et pietatis ceelestibus the- 
sauris reponend!s operam impendentes. 
Socordiz quoque excutientes veternum, 
officio quisque suo gnaviter, constanter 
fideliter defungamur. Precipue vero 
charitatis, in qua religionis nostra sum- 
ma consistit, in qua Christiana vite pert 
fectio elucet, cui salus nostra, pax, et 
felicitas tam eterna, quam temporarig 
innituntur; charitatis, inquam, sanct®, 


divinum, qui refrixit, ar- 
dorem exsuscitemus. Nos invicem om- 
nes sipcero et fervido affectu diligamus. 
iscordiarum, simultatum, et 
inimicitiarum veterum memoriam delea- 
m causas, occasiones, pretex- 
Alter alterius onera porte- 
μετα ‘jnfirmitates toleremus offensas con- 
donemus. Infensa prejudicia deponamus, 
iniquis suspicionibus ne indulgeamus ; cre- 
dulitati maligne et temerarie censure 
mus; ne calumnias cuiquam stru- 

amus, nec detrahamus, nec obtrectemus ; 
nec maledica mus, nec insultemus, nec 
facta in sequiorem partem detorqueamus, | 
Ὁ dicta duriori interpretatione perverta- | 


itis quempiam incessamus ; in neminpem 


tecum ferocia detonemus ; nec e sacro hoc 
suggestu ebullientis cerebelli spumas aut 
#stuantis stomachi bilem, aut exulcerati 
splenis virus eructemus ; nec religionis fu- 


pem invidiam, vel veritatis obtentu airo- 


,concordiam, benevolentiam cole- 
Te; humanitatis, pietatis, et charitatis offi- 
‘ia commutare parati simus. Aquos nos 
i ue, ingenuos, beneficos, man- 


‘troversias, factiones, dissidia ne fovea- 
‘Mus, nec de rebus minimi momenti tanta 
um acerbitate litigemus ; judiciis nostris 
86 nimium tribuamus, nec privatis opin- 
fonibus alii alios vexemus, torqueamus, 
inquietemus. Dissentientes placide fera- 
‘mus, non Turcas dico, vel paganos, aut 
hereticorum nequissimos, quaquam hu- 
Manitatis id esset, sed fratres nostros, 
‘eandem fidem profitentes, eadem spe 
ejusdem in precipuis animi; 


repantes, humanz forsitan fragilitatis: 
vitio deceptos, aut sophismatum laqueis | 
eee, aut speciosis ratiociniis illectos, 
diverse discipline: prajudiciis abrep- | 
3 hos, inquam, tales ne tetrica vi, nec’ 
zelo amaro, nec furiali iracundia, nec 
hostili odio, nec effreni maledicentia in- 


: CONCIO AD CLERUM. 


; nec probis immeritis, imo nec me- | famemus, conviliis proscindamus. 


petulantia invehamur,nec insolen- | 


60 inveteratum odium, aut zeli pallio tur-| tam conservari yolumus, 


comes, aflabiles preebeamus. Con- | 


minutulas tantum questiunculas, et | 
ulos subtilitatum apiculos sententia | 


sectemur, ast aberrantes qua licet, fideli 
consilio, blanda admonitione, amica sua- 
dela in viam reducamus. Nemo aspere 
preesit, morose, superbe, ceu impotentem 
dominatum afiectans, sed benevoli animi 
signis, comitate, gravitate, prudentia sub- 
ditos in obsequium trahat, tanquam illo- 
rum qui bono studeatget commodo invig- 
ilet. Nos vero, qui subsumus, demissos 
nes prestemus, morigeros, tractabiles, 
antistitum justis mandatis alacriter olytem- 
perantes, prudentibus consiliis prompte 
auscultantes, personis debiiam reveren- 
tiam officiose deferentes ; nec in illos im- 
modesti, pervicaces, queruli, vel impor- 
tuni simus, nedum ut eos vituperemus, in- 
Invi- 
diam denigque omnem, malitiam, contu- 
maciam, reliquosque pravos aflectus se- 
ponamus. lta quidem, contra quam ple- 
rique nunc facimus, vitam instituamus 
oportet, si aut ecclesiz honori consulium 
cupimus, aut patriz quietem sartam tec- 
aut favorem 


| propitii Numinis diuturnum retinere pre- 
em malitiam occultemus. Cum omnibus | optamus. 


Nec ut vite tantum future 
seriem juxta legis evangelice normam 
emendate transigamus; sed preterite 
errata ut serio dolore prosequamur, fate- 
amur, detestemur, iisque debitam divinam 
ultionem cum jejunio, ploratu, et planctu 
deprecemur. Nec idcirco instantem 
hance, quam ecclesiz veteris consuetudo, 
presentis consilium, legis insuper politi- 
czprescriptum, et reipublice authoritas 
nobis commendarunt, opportupitatem om- 
| nino negligamus. Que bono cum fructu 
et felice successu ut efficere valeamus, 
nos gratie sve ceelestis prepotente in- 
fluxu juvet, Fons ille bonitatis, et Pater 
misericordiarum #@ternus, cui cum bene- 
dicto Filio et Sancto suo Spiritu, sit om- 
nis honos, laus et gloria in secula seculo- 
rum. Amen. 

| Pax Dei, que superat omnem intellec- 
tum, conservet corda vestra, et mentes 
vestras, in cognitione εἰ amore Dei, et 
Filit ejus Jesu Christi Domini nostri; 
et favor omnipotentis Dei, Patris, Filii, 
et Spiritus Sancti, robis acsit, robisque 
semper maneat.—Amen. 


EPITOME FIDE] ET RELIGIONIS TURCICA, 


v% 
ΣῚ 


A MUHAMETO KUREISCHITA, 


ARABUM PROPHETA, 


PRIUS IN ARABIA DESERTA, POSTEA A SUCCESSORIBUS PER TOTUM PENE 
ORIENTEM DIFFUSZ. 


MvuHAMMED, cum quadragesimum eetatis 
suze annum attigisset, sibi revelationes fi- 
eri, legemque a Deo constitutam comma: 
tim per angelum Gabrielem adferri XXIII 
annorum spatio apud Arabes, precipue 
Meccanos et Medinenses, predicabat. E 
quibus, scilicet, ccelitus demissis comma- 
tibus conflatus est liber ille, qui Alcoran 
(id est, Legenda) appellatur. Hic liber 
apud Turcas tanta cum veneratione con- 
trectatur, ut quispiam illoto corpore et 
manibus non aperire aut legere solum, 
sed ne tangere quidem audeat, nisi forte 
necessitate coactus ; tunc temporis pan- 
no aut sudariolo aliquo obvolutum suble- 
vare licet: huic libro, aut suo lectori, 
terga vertere nefandum est. Hitet, id 
est, scriptores, qui hunc librum_ pulcher- 
rime describunt, magnis przmiis deco- 
rantur; aliqui mille coronatorum pretio 
mercantur. Huffar,id est, eos qui hunc 
librum memoriter censervant, ceu numi- 
na quedam venerantur, et quibus facul- 
tates adsunt, ad «edes convocatos thymia- 
mate honorant, et liscum convivalia ob- 
Jectamenta peragunt; omnes libros, pa- 
ginas et schedulas, tam propriis quam ex- 
oticis literis exaratos, diligenter recon- 
dunt, ne pedibus conculcentur, aut pa- 
rum pie tractentur; veriti quod versus 
aliquis Alcorani, aut salilem ipsum no- 
men Dei in ipsis notatum inveniatur: un- 
de Christianos hostili odio et maledictio- 


abstergant: versiculos exinde descriptos 
amuleti loco ex collo aut brachiis suspen- 
dunt, et ita se ab omnibus corporis ac an- 
ime periculis salvos esse firmissime cre- 
dunt: pro victorie aut aliarum divinarum 
gratiarum impetratione aliqua particula- 
ria Surath (id est, capita) ex expresso 
imperatoris edicto perlegunt: procella- 
rum tempore ad antennas, pugnarum ad 
vexilla appendunt: omnes fere legunt, et 
quidem tam superstitiose, ut literas, ac- 
centus et periodos connumerent, ast per- 
rari intelligunt, a concionatoribus tamen 
explicationem audiunt, qui nisi approba- 
tissimi sint, concionari non permittuntur, 
In hoc igitur libro seculares et spirituales 
leges continenti preecipitur, 

I. Primo, Ut quilibet credat unum 
esse Deum, non trinum; absque ullo 
consorte aut consimili ; Creatorem, Lar- 
gitorem, Preservatorem, Permutatorem 
omnium creaturarum, exemptum ab epi- 
theto Patris et Filii, ut quippe qui nee 
natus est nec genuit; nullibi manet, et 
ubique existit; nullam effigiem, qualita 
tem, colorem, membrum possidet: est 
sine principio, et sine fine erit: essentia 
ejus ex seipso est, et non ab alio: natura 
ipsius semper in eodem statu est ; nec ullos 
unquam animiaffectus patitur. Si vult, om- 
nia creata in nihilum vertet, et iterum refi- 
ciet: nemine indiget, et omnes eo egent ; 
si omnes infideles fidem ingrediantur, et 


nibus prosequuntur, quod (salvis auribus) { omnes impii pietatem colant,!nihil ei hine 
charta tam scripta quam inscripta podices | commodi ; et si omnes pagani fuerint, 


EPITOME FIDEI ET RELIGIONIS TURCICZ. 


nec eum adoraverint, nihil damni_ provo- 

nire potest: vivit; scit omnia tam occul- 
ta quam manifesta; numerum foliorum 
et granorum, arenarum, et capillorum 
novit; specialia, universalia, preterita et 
futura, mentes et corda, presentia et ab- 
 sentia ille solus, non quispiam alius, cog- 
nita habet: non obliviscitur, non errat, 
nec quicquam negligit: audit omnes vo- 
ces tam submissas guam erectas, tacitis- 
simos quosque susurros: videt nocte ob- 
seura quoque; nigre formice gressum 
super nigrum lapidem cernit; et auditus 
et visus ejus auditui ac visui humano dis- 
similis est: omnia ex sua voluntate de- 
pendente, cum mala, tum bona: fideli- 
um fidem et piorum pietatem, pagano- 
rum infidelitatem et sceleratorum scelera 
vult; et si nollet, nullus esset infidelis, 
nec ullus protervus: musce alas commo- 
vere nequeunt absque sua voluntate: 
ejus mysteria inenunciabilia sunt, nec 
acerrimis quibusque ingeniis investigari 
possunt ; neque ea scrutari debemus, sed 
sufficit simpliciter credere talem esse 
qualem diximus. 

Il. Secundo, Credatur esse angelos, 
servos Dei obedientes ; qui nec peccant, 
nec comedunt, nec bibunt, nec masculini, 
nec fceminini sexus sunt. Inter eos sunt 
Deo propinquati, et prophete etiam : qui- 
libet suo muneri et officio preest ; aliqui 
in terris, aliqui in ccelis, aliqui stantes, 
aliqui inclinati, aliqui prostrati: alii lau- 
des canunt; alii hominibus prefecti, quo 
bona et mala opera recenseant; alii pro 
— custodia : aliqui maximi corpo- 
‘Tis sunt, et eximio robore pollent; una 
hora 6 celis in terras descendunt; et 
una ale penna montes elevare et dissi- 
pare possunt: eorum maximus est Ga- 
briel et potentissimus: Esrail morienti- 
um animas recipit, et angelus mortis vo- 
catur. Israfil extremi judicii indicatri- 
cem tubam canere debet, quam semper 
ori appositam tenet, et jussum Dei pras- 
tolatur ; jussus inflabit tubam ; ejus clan- 
on perculsi viventes omnes, sive sint 

mez sive corpora, emorientur, ipsemet 
tibicen interibit, et totum universum XL 
annos vacuum permanebit; post dictos 
annos rursus Israfil a Deo resuscitabitur, 
iterumque sonare jubebitur, quo sonitu 
es anime et angeli excitabuntur et 
reviviscent, ac ad tremendum judicium 
parebunt. Lucifer, qui Iblis voca- 
, olim fuit angelus lucis, sed quia Dei 


OOO EEEOeeeeereeeeere 


399 


mandato (scilicet, ut ante Adamum novi- 
ter creatum simul cum aliis angelis 5656 
prosterneret), inobsequens fuit, et se ex 
lumine creatum prestantiorem esse eo, 
qui ex limo productus erat, superbe pre- 
dicavit, e caelis ejectus est, et usque ad 
diem extremum spem gratie expectat: 
hic plurimos peperit filios, cum quibus fi- 
his hominum adversatur; hi sunt angeli 
mali et tentatores; in quodlibet mem- 
brum hominis ingredi possunt, seducunt 
et decipiunt : suggerunt tamen ad infide- 
litatem, sed cogere nequeunt; quilibet 
sibi ab ipso caveat, eumque esse inimi- 
cum humane nature pro certo sciat. 

Ill. Tertio, Credatur quatuor potissi- 
mum libros, viz. Biblium Moysi, evange- 
lium Jesu Christo, Psalmos Davidi, Alco- 
ranum Mahumeto ccelitus demissos: om- 
nes esse veros; tres autem anteriores, 
utpote a plerisque false descriptos, inter- 
pretatos, falsificatos, corruptos et ebolitos 
per Alcoranum novissime demissum ab- 
rogari: in eo enim omnia ea, que vere 
in preedictis libris continebantur, reperi- 
untur ; et hic sufficiet usque ad diem res- 
urrectionis ; non augescet, nec diminuti- 
onem aut corruptelam patietur. 

ΙΝ. Quarto, Credatur prophetas et 
evangelistas a Deo esse missos, ut predi- 
cent veritatem. Adamum, prophetarum 
patrem, ex sicco cceno conflatum esse, 
ut sue proli Factorem sui indicaret; hic 
primus propheta, uti Muhammed omni- 
um ultimo missus in mundum: hujus an- 
ima, tam hominum quam dzemonum gra- 
tia, ab eterno creata in ardenti lampade 
conservabatur usque ad diem sue nativi- 
tatis. Lex, que ei data est, in eternum 
perseverabit: ejus assecle omnium pre- 
stantissimi habentur apud Deum: hujus 
miracula erunt et post mortem, uti fue- 
runt in vita; ex digitis fontes manarunt ; 
Lunam digiti signo unico in duas_ partes 
divisit, quae proprio orbe in sanctum 
venerabunde descenderunt, ac per sinum 
ingresse, et per municarum aperturas 
egress, iterum ad suum locum ascende- 
runt; saxa, arbores, animalia ipsum allo- 
quebantur, verumque Prophetam Dei esse 
confitebantur. 

V. Quinto, Credatur fore diem judi- 
cii, et que Muhametus de signis, que 
ante hunc apperere debent, nunciavit om- 
nia esse verissima; nempe, adventum 
Deggiali, hoc est, antichristi; descensum 
Jesu Christi e ccelis, ut eum interficiat ; 


400 


nativitatem Muhdi, hoc est, directoris, e 
stirpe Muhameti, quicum Jesu Christo 
conveniet, et ei suam fillam nuptum da- 
bit; tunc temporis XL annos una fides 
manebit per totum orbem, et hee Mahu- 
metica a Jesu Christo attestata; exitum 
Gog et Magog, viz. extremi orientis Scy- 
tharum, qui formicis minores erant; et 
aliorum reptilium, que totius mundi 
aquas ebibent, quapropter homines siti 
necabuntur: horum Gog Magog 50,000 
unum humanum calceum inhabitare de- 
bebant, et admirari quod antiquitus tam 
magne aulee fundarentur; ortum solis ab 
occasu, et occasum ad orientem; mor- 
tem omnium animantium; montium per 
aérem volatum ; liquefactionem celorum, 
et post aliquod tempus eorundem instau- 
rationem ; nudorum hominum a mortuis 
resurrectionem ; prophetis, sanctis, doc- 
toribus, togarum ceelestium (que Hulet 
appellantur) et jumentorum coruscantium 
(que Burak vocantur) e Paradiso demis- 
sionem, quibus 11 vestiti et conscensi sub 
obumbrantem Dei thronum migrabunt, 
ibique considebunt: gentes autem resi- 
duze nudi, famelici, sitibundi, in pedibus 
consistentes, ac pre timore mingentes 
remanebunt; post aliquod tempus versus 
solem conducentur cul unum miliare ap- 
propinquati fervido sudore madebunt ; 
aliqui usque ad talos, aliqui usque ad ge- 
nua, aliqui usque ad renes, aliqui usque 
ad collum, aliqui usque ad os, aliqui us- 
que ad verticem subdori immergentur; 
50,000 annorum spatio in hoc statu per- 
severabunt, et pro operibus eorum mer- 
cedem intenti postulabunt; posthac bi- 
lanx accommodabitur ; bona et mala op- 
era uniuscujusque ponderabuntur; qui- 
bus bona opera preeponderabunt, paradi- 
sum, quibus mala, infernum adibunt; ni- 
si forte Deus optimus ignoscat, aut pro- 
phetarum, sanctorum, doctorum et pro- 
borum iniercessione liberentur: qui ta- 
men extra fidem morietur, intercessione 
fraudabitur, nee unquam a peenis inferni 
absolvetur; sed si in fide morietur et 
peccata praponderabunt, et si condona- 
tio et deprecatio non sequetur, pro 
quantitate et qualitate delictorum gehen- 
na urentur; tandem ccelo gaudebunt. 
Deus quoque absque mediatore aliquo in 
quemlibet inquiret; a tyrannis oppresso- 
rum justa exiget ; si quid bonorum operum 
habebunt, auferet, et injuriam passis dona- 
bit : si nihil habuerint, peccatis injuria af- 


EPITOME FIDEI ET RELIGIONIS TURCICA. 


fectorum oppressores onerabit. Pons Si- 
rath, qui pilo tenuior et ense acutior erit, 
super infernum distendetur; omnes 
tes hunc transire cogentur, aliqui ut ful- 
men, aliqui uti ventus, aliqui uti velox, 
aliqui uti succussator equus, et aliqui fa- 
tigatim peccatis super humeros gravati 
transibunt, condemnati non permeabunt, 
sed in infernum decident; peccatis non 
gravati transcurrent, et ad ccelos perve- 
nient : quisque propheta suam_habebit 
piscinam, ex qua, antequam coelum adi- 
verint, cum suis populis bibant: piscina 
Mahumeti major erit quam aliorum; ex 
uno capite in alterum unius mensis inter 
patebit ; in viridissimis et opacis ripis ap- 
positi erunt urceoli, stellarum multitudi- 
nem excedentes; hine semel bibens, 
non amplius sitiet; aqua piscine lacte 
candidior et melle suavior erit: ccelestes 
semel ccelum ingressi, in eo manebunt 
in eternum, nunquam egressuri; ibi nul 
la. mors, nulla senectus, aut decrepita 
getas; vestes non senescent, nulla excre- 
menta aut foria, sed omnia per sudorem 
evacuabuntur ; nullus somnus, nullus la- 
bor, nulla passio: ibidem celestes virgi- 
nes, quee Hur vocantur, et aliz mulieres 
nulla menstrua aut puerperia patientur; 
non pravi mores, nullum odium, nulla in- 
vidia, sed eternus ac purus et incorrup- 
tus amor: qualemcunque cibum aut po- 
tum desiderabunt, epulis apportabuntur; 
heec tamen non coquentur, sed semper 
parata inveniuntur: terra ex musco, 88- 
per quam palatia mixtim exaureis et ar- 
genteis lateribus fabricata, auro et gem- 
mis intextis peristromatibus strata, Phry- 
gio opere laboratis cervicalibus instructa, 
sedes ex pretiosissimis lapidibus fabre- 
facte ; vini jucundissimi saporis a pocil- 
latoribus  pulcherrimis propinabuntur; 
coitus cum virgunculis et puerulis, per 
iscelibus, torquibus, armillis, et inauribus 
ornatis ; emissio spermatis quousque pla- 
cebit. In inferno autem infideles et dia- 
beli eterne manebunt, 1i quoque immor- 
tales; his collo camelorum crassitudine 
similes serpentes, et mulorum magnitudl- 
ne horrendi scorpiones tormenta injul- 
gent: {ΠῚ ferventibus pice aquis aduri 
debent ; combusta corpora et in carbones 
versa iterum novas carnes et cutes indu- 
ent, paenasque infinitas, et crudeles, ac 
inexplicabiles Juent. 

VI. Sexto, Credatur omnia bona et ma- 
la fieri ex decreto et providentia divina; 


- 


it aut futurum est, preedes- 
tinatum est; et in leuk et mahfuz (id est, 
tabula adservata) rerum fata ab eterno 


seripta sunt; ei scripture nihil contra- 
rium accidere potest; fidelium fides et 
devotorum devotio, aliaque bona fiunt ex 
scitu, voluntate, predestinatione, consen- 
su, complacito Dei, et dict tabule crea- 
tz inscriptione; sic quoque infidelium 
infidelitas, et prevaricatorum prevarica- 
tio, ac mala omnia fiunt quidem ex scitu, 
providentia, pradestinatione, et dicte ta- 
bule inscriptione, sed non ex consensu 
et complacito Dei; hec autem cur pre- 
destinaverit, voluerit, noluerit, nemini in- 
daganda sunt, prout occulta Dei myste- 
ria, quorum ratio apud illum solum con- 
stat; imo in Deum gravissime peccabi- 
tur, si impenetrabilia et scitu impossibilia 
secreta Dei perscrutabuntur. 

Et hi sunt VI articuli fidei Turcice, 
que corde credere et lingua profiteri ob- 
ligantur, dicentes, Credo Deum, et ange- 
los, et libros, et prophetas, et diem judi- 
cii, et predestinationem boni et malia 
Deo celsissimo. Fidem quoque exterio- 
ribus actionibus sustentant, nimirum, tes- 
tatione, precibus, eleemosyna, jejunio 
mensis Ramadan, et peregrinatione ad 
Mecham, si viaticum suffecerit. Attestatio 
est formula, per quam patet transitus ad 
sectam Mahumetanam; nempe, Non est 
mumen preter Deum, et Muhamed est 
propheta Dei. ‘Turcarum ergo filii pu- 
‘beres ad hanc repetendam stimulantur ; 
ille vero, qui ab alia fide Mahumetanam 
ingreditur, in conspectu imperatoris, aut 
‘alterius cujusvis prepositi pileum e capi- 
\te abjicit, atque dicit se velle fieri Musul- 
\mannum, hoc est, per fidem Mahumeta- 
nam salvum; tum presens ille magnas 
jubet adferri syndonem, qua caput novitii 
Jobyolvendo redimitur, ac unam sagittam, 
|que in ejusdem dextram _porrigitur; 
‘hance ille erecto digito indice recipit, et 
|prescriptam formam ab antistite dicta- 
}tam repetit; tandem secedit et ab alio 
eonclavi prioribus vestibus exuitur, aliis- 
}que pro usu Turcico induitur, ac cum as- 
|sumpta sagitta ad ditiores ‘Turcas condu- 
citur, qui commune gaudium ostentantes 
neviter sectam ingresso gratificantur ; al- 
liqui vestes, aliqui nummos donant ; postea 
itur ad balneum, in quo raditur et 
atur, tandem ad circumcisionem: mo- 
‘autem circumcidendi hie est; ex 
is sericis et tapetibus cortina prepa- 
Vor. ΠΙ. 51 


EPITOME FIDEI ET RELIGIONIS TURCICZ. 401 


ratur, quam preputiatus cum circumcis- 
ore et curatore ingreditur; extra corti- 
nam tibicines tibias inflant, tympaniste 
tympana ac crembala quatiunt, adstans 
populus, magna voce, Deus, Deus, con- 
clamant quousque circumcisor officium 
suum peregerit, qui dum novacula pre- 
putium abscindit, procurator a tergo digi- 
tum melle oblinitum ori novitii, ne forte 
veritus vociferetur, imponit; hoc perac- 
to, circumcisor pulveribus constringenti- 
bus (veluti arundinum cineribus, aut ca- 
prinarum pellium rasuris) inspersis san- 
guinem sistit, deinde spectatoribus pre- 
putium ostendit; circumcisus lecto im- 
ponitur, circumcirca mense extruuntur, 
per diem epulantur, noctem ludis ducunt, 
mane abeunt, circumcisus solus cum suo 
curatore remanet, quosque ex vulnere 
sanus consurgat; tum iterum in balneo 
abluitur. Opulentorum vero Turcarum 
filli, antequam dictam cortinam ineant, 
pretiosis vestibus ornati, instratis equis 
per plateas exspatiantur, quibus pauperi- 
ores filios vel servos suos circumcidendos 
aggregant, ut sine ullo sumptu ditioris 
gratia circumcidantur, quos ille libenter 
ex opere charilatis recipit, ac filio suo 
pro labantis animi confortatione socios 
adsciscit: seepius quoque hanc attestatio- 
nem in ore habent Turce, et preesertim 
dum suas lotiones peragunt: hoc autem 
fit pro fidet renovatione ; leves enim ob 
causas fidem labefactari, infirmari, et ab 
ea facillime avelli posse suspicantur: al- 
iqui ipsorum religiosi vocati Zakir (id est, 
Memorator, quod hanc formam semper 
memorat) diu et noctu sine intermissione 
cantitant, sed sine adjunctione, Muham- 
med est propheta Dei, tantummodo reite- 
rant, agonizantibus clara voce in aurem 
inculeant, superliminaribus, vexillis, et 
aliis in locis spectabilibus majusculis lite- 
ris exarant. 

Oratio quotidie quinquies perorari de- 
bet, ante ortum solis, meridie, pomeridia- 
no tempore, post occasum solis, et prima 
noctis vigilia, (id est, una hora et media 
noctis) tum ipso temporis momento, quod 
quidem melius fit, tum eorum intercape- 
dine ; ut si aliquis summo mane precibus 
non adfuerti, usque ad meridiem habet 
tempus satisfaciendi; at si meridionales 
preces ipsa meridie non peregerit, inter- 
capedine, que inter meridiem et pomeri- 
dianum tempus est, persolvere poterit, et 
sic de ceteris: tempora autem a preco- 


RAS) ὦ “4.0. 


402 


nibus ex turri aut locis editis alta voce 
populo his verbis indicantur : 


Deus Maximus, quod quatuor repetit. 

Fateor non esse numen preter Deum! hoc bis 
repetit. 

ateor Mahumetem esse prophetam Dei, hoe 
quogue bis. 

Adeste ad orationem, hoc quoque bis. 

Adeste ad salutem, hoc quoque bis. 

Jam incipit oratio, hoc quoque bis. 

Deus Maximus, Deus Maximus, non est Numen 
preter Deum. 


Oraturi debent esse a spermate, men- 
struis, sanguine et aliis sordibus (inter 
quas vinum et porcina caro vel pinguedo 
immundissime habentur), impolluti, 6 
quibus in balneis abluuntur, que lotio 
Gast vocatur: ante precationem autem 
fit lotio sacra, que est manuum, faciei, 
brachiorum, jpedumque lotio; et humi- 
de dextre manus per verticem capitis, 
et per posteriores partes colli utriusque 
manus ductio ; hzc omnia instituto quo- 
dam ordine, et interjectis aliquibus pre- 
catiunculis perficiuntur. Si autem aqua 
defuerit, loco lotionis aqualis faciunt 
Teijmum, id est, lotionem pulveralem ; 
accepto enim terre pulvere, et quidem 
puriore, manus faciemque defricant, et 
sic sacram supplent lotionem: precatio- 
num aligue sunt Farza, id est, institute 
a Deo in Alcorano, aliquee Sunna, insti- 
tute a propheta Mahumeto: que a Deo 
sancite sunt, nunquam possunt omitti; et 
si intermittuntur, alio tempore omnino re- 
coli debent; que vero a propheta, ali- 
quando a parum devotis pretermittuntur, 
precipue Sunna pomeridiani temporis et 
prime noctis vigiliz ; Sunne omnes sum- 
missa voce et sine antistite singulatim 
peraguntur; Farzarum alique clara, uti 
matutina, serotina, et nocturna; alique 
tacita, uti meridionalis et pomeridiana ; 
eedemque vel singillatim, vel cum mul- 
titudine et antistite : cum ergo precationi 
se accingunt, sint in templo aut quovis 
alio in loco, versum eam partem orientis, 
in qua templum Meccanum est, sese 
dirigunt ; ea autem pars vocatur Kyber ; 
et ad Sunnam quidem soli per se sine 
ordine, ad Farzam vero si sunt duo vel 
tres precaturi, et serie prout acies milita- 
ris se disponunt, et unus eorum qui doc- 
tior est fit antistes, alter vero preco, qui 
prescriptam indicationem iterum in delu- 
bro replicat, ad cujus finem omnes ma- 
nus erigunt, ac pollicibus aurium molliores 
partes attingunt, et ita se corde velle 


EPITOME FIDEI ET RELIGIONIS TURCICA. 


orare intendunt: ad cujuslibet autem 
temporis orationem sunt precipue inten- 
tionis formule, postea junctis manibus 
ante pectus, hanc orationem tacite prolo- 
quuntur: Gloria sit tibi, O Deus noster, 
et laus; et benedicatur nomen tuum, et 
evaltetur dignitas tua, et magnificentur 
encomia tua, quia non est numen aliud 
preter te: postea dicit, Confugio ad 
Dominum Deum a Diabolo maledicto, in 
nomine Dei miseratoris et misericordis ; 
ac tum primam Alcorani suratam, que 
potissima ipsorum est oratio, recitat; illa 
autem vocatur Fatihe, initium: Laus 
Deo sabaoth, misericordi et miseratori, 
Regi extremi judicii: te adoramus, a te 
auxilium postulamus ; dirige nos in vi- 
am rectam, viam eorum quibus benefecis- 
tt, non €orum guibus tralus es, nec eorum 
qui deviant. Amen. Post hance oratio- 
nem tres aut quatuor versus, quicunque 
placuerint, ex Alcorano pronunciant, et 
hee omnia memoriter; nam inter pre- 
candum legere non licet: hoe quoque 
perlecto dicitur Deus mazimus, et miris 
ceremoniis sese ad medium corpus in- 
clinant, ac ter vel quinquies, vel alio im- 
pari numero usque ad novem dicunt, 
Gloria Deo meo maximo: post dicunt, 
Deus maximus, et iterum se erigunt ; tum 
iterum, Deus maximus dicentes se inclin- 
ant; ac tandem in faciem procumbunt, 
et preedicto numero dicunt, Laus Deo meo 
altissimo; et sic finitur una inclinatio: 
pro altera iterum se erigunt, et a pre- 
scripta Fatihe, usque ad procubitum ea- 
dem ratione progrediuntur: post secun- 
dam quoque inclinationem fit Kaade, 
Sessio; in qua oratio peroratur; Bene- 
dictiones sint Deo, et orationes, ac bone 
actiones: pax tibi, O propheta, et mise- 
ricordia divina, ac benedictio ejusdem, et 
pax sit super nos, et super servos Dei 
probos : fateor quod non est numen pra@- 
ter Deum: et fateor quod Mahumet est 
servus Dei, et propheta: hac oratione 
peracta, si preces sunt duarum solummo- 
do inclinationum, hune precum epilogum 
adjicit; Deus meus, esto propitius Ma- 
humeto et populo Mahumetano, uti propt- 
tius fuit Abrahamo et populo ejus, quia 
tu es laudatus et glorificatus : hoc dicto, 
facie ad dexiram, post ad sinistram in- 
versa, angelos custodes, quos ipsi hume- 
ris suis insidere credunt, salutant, dicen- 
tes ad utrumque humerum, Paw sit vobis 
et misericordia divina: ac sic manibus 


Ἶ EPITOME FIDE! ET RELIGIONIS TURCICZ. 


faciem detergentes dicunt; Audivimus, 

et obtemperabimus tibi: parce nobis, O 

Deus noster, et ad te concurrimus. Sic 
_finiuntur preces, que si quatuor sint in- 
_clinationum, post priorem sessionem res- 
_ervato epilogo, iterum se erigunt, et duas 
_posteriores inclinationes, uti prius fece- 
rant, persolvunt; (nisi quod hec semper 
tacite recitantur;) tum iterum considen- 
tes sessionis orationem cum epilogo reci- 
tant et concludunt. Matutina ante Far- 

zam habet Sunnam duarum inclinatio- 

num, et unius sessionis ; post hance sequi- 
tur Farza,eadem quoque duarum incli- 
_nationum et unius sessionis. Meridiona- 
lis ante Farzain habet Sunnam quatuor 
inclinationum et duarum sessionum ; hanc 
sequitur Farza totidem inclinationum et 
sessionum ; post Farzam fiunt due Sunne, 
po quatuor inclinationum, et duarum 
_sessionum ; altera duarum inclinationum, 
et unius sessionis; pomeridiana ante 
-Farzam habet Sunnam quatuor inclina- 
tionum et duarum sessionum: postea se- 
quitur Farza similiter duarum inclina- 
tionum et sessionum ; hanc subsequitur 
Sunna duarum inclinationum et unius ses- 
‘sionis. Serotina incipit a Farza, que 
est 3 incl. et 2 sess. ; prior sessio fit post 
_duas inclinationes, secunda post tertiam : 
-hane sequitur Sunna 2 inclin. 1 sess. 
/Nocturna ante Farzam habet Sunnam 
/quatuor inclinationum et duarum sessio- 
-num ; post sequitur Farza totidem inclina- 
‘tionum et sessionum: post Farzam habet 
/Sunnam quatuor inclinationum et duarum 
| sessionum ; sed post secundam sessionem 
non recitant epilogum, uti in aliis, imo se 
erigit, et pollicibus aures apprehendit, ac 
»intendit se velle orare Vitw, id est, ora- 
‘tionem imparem, quam incipit a Fatihe, 
eaque finita, recitat Doai kun ut, id est, 
/orationem stationis, que sic se habet; 

Deus noster, utique ate opem implora- 
mus, et a te indu/gentiam petimus, a le 

dirigi cupimus ; in te credimus, ad te 

convertimur, {ἰδὲ confidimus ; {ἰδὲ bona 
| omnia impulamus, tibi gratiam agimus, 
et non sumus in te ingrati ; repudiamus 
ac relinguimus eos qui in te contumaces 
Ι sunt ; Deus noster, te adorumus, tili pre- 

ces fundimus, ct in faciem prosternimur, 
ad te recurrimus et properamus: spera- 
| mus tuam misericordiam, et penam tuam 
timemus, quia pena tua ad infideles per- 
\ tingit: hac oratione absoluta se inclinat, 
| prosternit ac considet, et sessionis oratio- 


| 


nem epilogumque recitat, angelos salutat, 
et finit: post cujusvis autem temporis ora- 
tiones fit Litania, vocata T'esbih, que sic 
incipit; Deus unus est, non est aliud nu- 
men preter eum; vivus uh @terno, non 
corripit eum dormitatio nec somnus ; quic- 
guid in celis et in terra est, ab ipso 
creata sunt: quis ille, qui intercedere 
potest apud eum nist cum ipsius permis- 
sione ἢ scit quid ante et post ipsos est, 
nec illius sapientia quicquam comprehen- 
dere possunt, nisi quod ipse vult; nec 
est Deo gravis celi et terre conservatio ; 
et hic est altissimus et maximus. Gloria 
Deo, et hoc trigesies repetitur, et corolla 
precaria numeratur: trigesima vice dici- 
tur, Gloria Deo altissimo, maximo, et 
semper laus Deo; sic trigesies, Laus 
Deo: trigesima vice dicit, Laus Deo, 
Domino exercituum : tunc, Deus magnus ; 
hoc quoque trigesies : trigesima vice, Deus 
maximus, sapientissimus, magnificentissi- 
mus, potentissimus ; non est Deus preter 
eum solum, non habet consortem, ipsius est 
regnum et laus, hic etiam est omnipoten- 
tissimus : tunc elatis manibus versus cee- 
lum omnes precantes Turce dissonis vo- 
cibus ac magno motu tractis suspiriis in- 
gemunt Amen septies; post septimum 
Amen dicunt, O prestator rerum expeti- 
tarum, exaudi, O exauditor precum : ite- 
rum septies Amen; et, Sit laus Deo Sa- 
baoth: tandem consurgunt et ex syna- 
goga egrediuntur. 

Eleemosyna precipua, aut contributio 
ex lege divina datur et consecratur; ea 
enim sanctificantur, augenturque opes 
relique: ad hance nemo constringitur, 
nisi Nisah hauli possideat ; hee autem 
est portio quarumvis opum ultra supel- 
lectilerm necessariam uno anno absolute 
possessarum, que possessorem fidelem 
eleemosyne dicte obligat. Supellex 
neccessaria vocatur Haget astire, qua 
quotidie fruimur, uti vestes, domus, servi, 
libri, boves operarii, jumenta oneraria 
aut pabularia; absoluta possessione lib- 
eri potiuntur; unde servus talionatus, id 
est, cui summa aliqua pecunialis pro sui 
ipsius redemptione prescripta est, non 
obstringitur hac eleemosyna, quia etsi 
opum suarum sit possessor, non tamen 
ipse semet possidet: debitor quoque de 
tot opibus, quot pro debito persolvendo 
sufficiunt, nihil contribuit ; nec quidquam 
tribuitur a bonis in fine anni perditis, aut 
iis que naufragio interierunt, aut vi 


Se ee ee. 


404 EPITOME FIDE] ET RELIGIONIS TURCICA. 


ereptis: nec ereptor testimoniis convinci 
potest ; nec in deserto sepultis taliter ut 
locus ubi sepulte sint ignoretur; nec de 
eo credito, quem debitor toto anno ne- 


gaverat, postea in presentia aliquorum 


se debere fassus est; nec ab aliquo prin- 
Cipe usurpatis et post aliquot annos res- 
titutis ; sed de iis opibus quibus anno in- 
tegro potitus est, et quas debitor non ne- 
gat, et siquidem persolvere nequeat ; et 
de iis quas negat, sed testimoniis aut ju- 
dicis notitia approbantur, eleemosyne da- 
ri debet: nec de aliis opibus extra aurum 
argentum, camelos, boves, oves, equos, 
asinos eleemosyna impertitur, nisi forte 
Sit possessoris intentio opibus 115 merca- 
turam exercere: v. g. si quis servum 
emerit pro suo famulatu, de eo nihil per- 
solvet, sed sieum vendere intendit, lar- 
gitur: portio igitur dicta Nizab ex came- 
lis est possessio V camelorum, ex bobus 
XXX boum, ex ovibus XL ovium, ex 
auro tam nativo quam cuso XX Miskal 
(Miskal autem est pondus 11-7 drachm.) 
ex argento C drachme, ex rebus merca- 
toriis quoque que C drachmarum argenti 
pretio constant: pro quotvis ergo V 
camelis, sint Persici aut Arabici, una 
ovis datur, usquequo augeatur possessio 
XXV camelorum, pro his tribuitur Ibn, 
vel Binetu Mechazin, scilicet, annum se- 
cundum agens camelus, vel camela, us- 
que ad augmentum possessionis XXXVI, 
pro quibus Ibn, vel Binetu Lebun, hoc 
est, annum tertium agens camelus aut 
camela gratificatur, usque ad XLVI, pro 
quibus hik, vel hikkah, id est, quartum 
annum agens camelus, aut camela, us- 
que ad LXXVI: pro his dantur bineta le- 
bun, id est, duo cameli aut camele ter- 
tium annum agentes, usque ad XCI, post 
CXX, a quovis quinto una ovis et hikka- 
tan usque ad CXLV, abhinc Ibn vel 
Binetu mechaz, et hikkatan usque ad 
CL; ab CL dantur hikak, id est, tres 
quartum annum agentes camel ; postea 
iterum a capite, scil. a quovis quinto una 
ovis, et hikak usque ad XXXVI, ubi fiet 
summa camelorum CLXXXVI: pro his 
Ibn vel Binetu lebun, et hikak, usque ad 
XLVI, ubi erit numerus CXCVI camelo- 
rum, pro quibus dantur IV hikak usque 
ad CC: et sic augente numero camelo- 
rum augetur eleemosyna, inchoando a 
capite, uti post CL usque ad CC acturm 
est; et sic semper a quovis L una _hik, 
vel hikka, producitur, usque ad infinitum: 


de bobus ovibusque sunt certe a certi 
numeris institute eleemosynarum pro- 
portiones, quee in libris legum Muhame.- 
danarum sub capite Zekiat designate re- 
periuntur, liberumque erit loco ‘ictoaal 
animalium equiparabilem pecuniam im. 
pendere. Ex auro autem, argento, ac) 
mercibus decimarum, quarta pars tribui- 
tur, sic ut a 40 unum proveniat: he - 
eleemosyne distribuuntur inter pauperes, - 
inopes, servos, talionatos, debitores, qui 
nullam ex predictis portionibus possident, | 
militibus, peregrinis in itinere remansis, — 
et 115 qui a suis opibus longe absunt: non — 
possunt dari parentibus, conjugibus, man- | 
cipiis, parvulis, divitibus, nec tributariis: | 
laudabile est donare tantum per vicem, | 
quantum pro uno die pauperi_a cibo men- | 
dicando exempto sufficere potest: et | 
quilibet in sua urbe aut mansione habi- _ 
tantibus, non in alia loca transferendo | 
partitur, nisi forte ejus loci habitatores 
sint suis vicinis pauperiores. Alia ele- | 
emosyne species est Fitu, id est, jejunil 
solutio: hane enim dare debent in fine 
Paschatis Muhammedici, succedenti jeju- 
nio mensis Ramadanisummo mane; et — 
nummi qui donantur sint impari numero, | 
nec cui datur intente respiciendum est. 
Eleemosyne exequiales pro posse cujus- 
libet fiunt; Oryza cum melle et croco | 
cocta, ac eadem cum butyro spissa; car- 
nes elixas, dulciaria coquunt, ac quadra- 
gesimo septimo die post mortem, imo et 
in anni exitu distribuunt. 
Charitates omnes laudant et exercent: 

si aliquos ex agnatis aut cognitis in statu 
afflicto somniant, panes emunt, confring- 
unt, ac per vicos vagis canibus projiciunt: 
canes preesertim catellos bidentes sum- 
mopere curant; lis enim tuguriola con- 
ficiunt, scruta substernunt, ac per aliquod 
tempus nutriunt. ‘Solis sine ullo hospite 
cibum capere grave est; quapropter 
ceenaculorum portas patentes sinunt, et 
publice aliqui ante portas edulia sumunt 
et transgredientes invitant : die Paschatis 
victimarum et aliis temporibus, si aliquod 
boni successerit, aut ex aliqua tribulatione 
elabuntur, oves immolant et carnes pale — 
peribus dispertiuntur: aquas pro com- | 
muni usu a longinguis partibus magno 
sumptu conducunt: aliqui se solum huie ς 
servitio devovent, ut aquasalonge hu- | 
meris aut jumentis portatas populo in | 
4 


templis, aut militibus in castris preebe 
Jejunium principale ab apparitione 


: EPITOME FIDEI ET RELIGIONIS TURCICA. 


dicte Ramadan usque ad finem ejus- 
dem ex decreto divino celebrant: a cibo, 
etcoitu per totum diema diluculo 
e ad crepusculum abstinent; post 
sum lampades supra turres et 
in synagogis quam plurime accenduntur ; 
‘tum temporis fit jejunii solutio, que fit 
dactylis aut aliis levioribus cibis ac potu 
‘aque; postea serotinas preces peragunt ; 
tandem mense accumbunt, usque ad pri- 
mam roctis vigiliam, qua assurgunt et 
in templo congregantur; ubi ordinariis 
‘ejus temporis orationibus absolutis, ex- 
‘traordinarias et huic lune peculiares ora- 
tiones (que conquiescentia nuncupantur) 
faciunt: hc autem oratio est XX_ incli- 
‘nationum ; post quaslibet quatuor con- 
quiescunt, et antiphonas variis tonis ca- 
nunt ; post domum redeunt, ac tota noc- 
te edunt, bibunt, melicos audiunt, confa- 
bulantur, petum et kahuvam pro evitando 
somno sumunt, interdiu dormrunt: infirmi 
et itinerantes a jejunio absolvuntur, alio 
tempore compensant ; alias si aliquis data 
Opera jejunium ruperit edendo, bibendo 
‘aut coéundo, piaculum, quo tale crimen 
expiatur, pensare debet ; viz. pro unico 
die soluti jejunii servum aut servam liber- 
‘tate donare, et, si potis non fuerit, sexa- 
nta dies jejunare, et si hoc quoque non 
joterit, pro LX pauperibus prandium con- 
ere debebit; si autem casu, scil. si 
‘aliquis os eluendo parum aque absorpse- 
Tit, aut vicoactus ad edendum, bibendum, 
vel actum libidinis fuerit, aut ore pleno 
vomuerit, aut putans adhuc noctem esse 
‘Mane comederit, aut jam vesperam esse 
‘Opinatus die claro jejunium solverit, diem 
Pro die jejunabit. Si quis interdiu dor- 
‘Wiens polluitur, aut oblitus comederit, 
biberit, aut se unxerit, vel collyrio ovifios 
illeverit, aut osculatus fuerit, aut alicui 
‘obtrectaverit, aut parumper evomuerit, 
aut parum aque in aures illapsum fuerit, 
‘aut pulvis, fumus, vel musca in guttur inci- 
derit, absolvitur. Si frustulum, quantum 
‘unum cicer, inter dentes remansze carnis 
inglutierit, diem pro die reficiet, sin 
Cicere minus fuerit, absolvitur, nisi forte 
Semel ore exemptum iterum ingerat et 
@eglutiat. Et si aliquis unum granum 
‘sesami sine masticatione comederit, je- 
junium solvit, si vero masticat, non: et 
Ore pleno vomitus iterum fortuito, vel 
€onsulte deglutitus, rumpit jejunium, sed 
_— vomitus nequaquam. Imam Mu- 
met autem dicit, si parum vomitus ite- 


ἬΝ = a δή ras = «= a ee oe ὖν 


405 


rum deglutitusjejunium solvit; sin multum, 
non. Si decrepitus aliquis jejunium sus- 
tinere non potuerit, solvat jejunium, et pro 
quovis die unum pauperem saturet, aut 
alio tempore diem pro die jejunet : preeg- 
nans, aut nutrix, si sibi aut puerulis 
timent, ne ex jejunio infirmentur, edunt 
sine pensatione. Si aliquis a per aliquot 
dies hujus lune mente defecerit, postea 
sanatus, totidem dies jejunabit. Si ali- 
quis toto mense Ramadan deliraverit, 
absolvitur; sed si aliquot dies tantum, 
pensabit. Sunt et alia quamplurima 
scrupula, quibus tale jejunium corrumpi- 
tur, sed quia auribus non competunt, re- 
ticeo : alia quoque jejunia ex voto et ju- 
ramento observant; aliqui integro anno, 
sed multi tres lunas Regeb, Schaban et 
Ramadan, quovis anno jejunant, preeser- 
tim provecta etate mulieres. Sunt et 
qui se in templis per aliquot dies et 
noctes continent jejunantes, nec nisi alvi 
inaniendi gratia prodeunt; nectu cibos 
capiunt, et pugnis pectora percutientes 
cum vehementi  suspiratione Huve! 
Huve! (id est, Deus! Deus!) ingenti 
voce proclamant: aliqui et junctis mani- 
bus inter se choros circulares ducunt, ac 
assidue preedictum Huve, vel lau illah 
tllala modulantur; hoc tale jejunium 
vocatur continentia. 

Peregrinationem in Meccam a Deo san- 
citam quilibet fidelis liber, puber, sanus, 
videns, viaticum abundans et jumentum 
habens, ac familiam usque ad reditum 
penu bene instructam relinquens, semel 
in vita explere debet, si iter tutum est: 
mulieres quoque cum maritis aut pro- 
pinquis parentibus simul, si eorum man- 
siones plusquam trium dierum itinere a 
Mecca distant, peregrinaridebent.  ‘lem- 
pus in qua hee peregrinatio peragitur, 
esta luna Schawal, in cujus principio 
fit pascha solvendi jejunii, usque ad deci- 
mum diem lune Dulhaiat, qui dies, voeatur 
dies jugulationis, vel pascha immolationis, 
quee in memoriam sacrificii_patris: Abra- 
ham colitur. Hujus peregrinationis Par- 
ze sunt tres: prima Naziratus, nempe 
vilioris vestis amictus, abstinentia a ve- 
natione terrestri, venere, odoribus ; con- 
tinentia a verbis obscanis, jurgiis, rixis, 
venationis demonstratione tam actu quam 
dictu, tonsura barbe, abrasione capitis 
et pilorum corporis, unguium sectione ; 
ab indutu caligarum, vestium, cidaris, 
ocrearum, pannorum odorifero eolore 


406 


imbutorum, nisi forte odor evanuerit. 
Secunda Farza est, statio in monte Arefat, 
ut infra dicetur. ‘Tertia, processus circa 
templum Meccanum visitationis gratia. 
Loca dicta Mevakit, in quibus variarum 
nationum peregrini congregantur, sunt 
quinque: 1. Hulyfa; hic locus septem 
milliaribus distat a Mecca ; Medinensibus 
est destinatus. 2. Zatark ; Babyloniensi- 
bus, Basrensibus, et Cufensibus. 3. Hu- 
gefa; Damascenis. 4. Karn; Negden- 
sibus. 5. Yelemlem; Jemaniensibus. 
Antequam autem heec loca ineant, squa- 
lentes pulvere vestes deponunt, puris et 
insutis, quarum altera succinctorium, al- 
tera pallium, corpora tegunt, vultumque 
et caput aperiunt: duarum inclinationum 
oratione peracta singuli hanc precatiun- 
culam recitant, Deus, Deus, profecto ego 
cupio peregrinationem, proinde mihi se- 
cunda eam, et suscipe eam a me: tum 
intendit se velle perficere peregrina- 
tionem, et dicit, Ecce adsum, et obedio 
tibi, O Deus meus ; non est tibi consors ; 
paratus consisto ad gerendum tibi mo- 
rem, quia laus et beneficentia tua est, et 
regnum, nec est tibt socius: heec verba 
multoties reiterantur, preesertim post quas- 
vis orationes in ascensu montium et de- 
scensu vallium. Meccam ingressi impri- 
mis ad templum Meccanum procedunt, 
quo conspecto exclamant, Deus mazimus, 
et non est numen aliud preter Deum: 
recta lapidi nigro obviam eunt; hic est 
ille lapis niger, quem summa veneratione 
colunt Mahumetani, ob vestigia planta- 
rum patris Abrahe, que quod continue 
inde jumentum inequitaverat, et iterum 
super eum descenderat, impressa ap- 
parent: huic igitur lapidi appropinquan- 
tes manus imponunt, ac exosculantur, si 
in densa hominum turba sine molestia 
alicujus fieri potest; sin minus, aliqua 
alia re contingunt, atque eum osculantur : 
postea circum templum_ processionem 
boni adventus peragunt: hc processio 
exieris nationibus Sunna est; inchoatur 
a dextra parte porte pone septum quod- 
dam imperfectum ; ponentes pallium sub 
axillam dexteram, et projicientes partem 
ejus super humerum sinistrum  septies 
obeunt; tres obitus anteriores cito qui- 
dem, sed parvis passibus, ac humeros 
agitantes circumcurrunt, et quavis vice 
petram illam nigram, ut dictum est, con- 
tingunt, ibique finiunt processionem : 
postea duas inclinationes in loco Abra- 


EPITOME FIDEI ET RELIGIONIS TURCICZA. 


hami, aut in quacunque parte templi pla- | 
cuerit, perficiunt; tum egrediuntur, et 
ascendunt montem Safa; ubi se templo— 
obvertunt dicentes, Deus maximus, et non 
est numen aliud preter Deum ; et eriguat 
manus, impetrantque quod cupiunt: 
postea vadunt versus montem Mervah 
currentes, ejusque fastigium petunt, et 
idem faciunt, quod in Monte Safa; et 
sic ab uno monte ad alterum septies con- 
tendunt; rursus revertuntur ad Meccam 
et pro libitu processiones peragunt. Septi- 
mo die lune antistes perorat, et peregrinos 
docet quomodo se gerere debent in Mecca; 
ac ceremonias, legem et ritum sacrifi- 
candi demonstrat. Octavo die redeunt 
in vallem Munam, et ibi commorantur 
usque ad diluculum none diei: nona die 
vadunt in montem Arefat; ibi antistes 
iterum preedicat, et instruit populum us- 
que ad decimum diem. Decimo die de- 
nuo adeunt vallem Munam ; ibi ritum sa- 
crum dictum Gemerat incipiunt; viz. 
summo mane, orato matutino, dicunt, 
Deus maximus ; et lapillorum vel silicum 
duobus digitis prensorum jactu Satanam 
quasi impetentes execrantur, atque aver- 
runcant; et tum reticent illam orationem 
Lebbeike, ac immolant oves, camelos, 
boves,si volunt, capillos tondent, et radunt 
potius ; a dicta abstinentia Nazireati, pre- 
terquam a coitu, absolvuntur: post solis 
ortum processionem visitationis peragunt, 
et tum coire cum mulieribus licet. . Un- 
decimo, duodecimo, et decimo tertio die 
in ea valle demorantur, ac dictos lapides 
projiciunt, prius ter, postea septies, hoc 
autem fit quotidie. Ultimo, Meccam rev- 
ertuntur; ac exteri in signum valedic- 
tionis templum circumeunt: Meccani 
autem habitatores ad edes_ tendunt; 
limitem templi osculantur; pectus et 
faciem super Multezem, locum inter por- 
tam et lapidem nigrum ponunt, tegumen- 
tum templi arripiunt ac per unam_ horam 
tenentes supplicibus verbis orant, plan- 
gunt, gemunt, retrorsumque incedentes 
ex templo egrediuntur: qui autem non 
substiterit toto die in monte Arefat, mer- 
itum peregrinationis non acquirit: prop- 
terea processione peracta exuit Ihram, 
ac anno venturo peregrinationem rendo- 
vat. 

Animas, uti et corpora, sepulchro re- 
condi credunt Mahumetani usque ad diem 
extremi judicii; sepultis statim grandem 
et gravem clavam gerentem angelum 


_— 


HABITUS HUMANI ACQUISITI NON SUNT 


Munker vocatum, una cum Nekir, alio 
angelo advenire, et defunctos de quatuor 
rebus interrogare: 1. Quis est tuus 
Deus? 2. Quis tuus propheta? 8. 
Que tua fides? 4. Que est tua directio ? 
Ad has questiones ii, qui constanter 
fidem Mahumeti professi sunt, imperterri- 
ti respondent, Deus meus est ille, qui te 
-ereavitet me; propheta Muhamed; fides 
mea Islam, id est, Mahumetana (quasi 
Salvatio ;) directio, Caba, id est, templum 
Meccanum. Ceteri, qui extra hanc 
fidem sunt, ob eximiam magnitudinem 
-angelorum summo terrore perculsi, per- 
contatorem angelum pro Deo agnoscent ; 
'qua de causa clava percutientur, ac 
‘sepulchri compressione cruciabuntur ; 
| fideles autem placide requiescent, ac per 
| apertam sibi in ceelis fenestellam omnia, 
. 
᾿ 


que ibi aguntur, respicient, et sic extre- 
mum diem prestolabuntur. Mahumeti 
quoque anima sepulchro continetur ; nam 
celum sibi oblatum refutavit, nolens eo 
sine suis fidelibus potiri; hanc animam 
omnes alie Mahumetanorum anime uti 
ductricem ad ceelestem gloriam insequen- 
tur. 


QUASTIONES ACT. MODERAT. 
APRIL. 1651. 


Habitus humani acquisiti non sunt revera 
| diversi a memoria hominis. 
᾿ Visionem fieri posse absque specie, aut 
| imagine sensibili, probabile est. 


De priori. 
1. Hasirvum naturam rite et distincte 
explicari multum interest philosophie. 
Hac etenim rite et distincte intellecta, 
cum res plurime varii et pulcherrimi 
/usus propius est ut cognoscantur, tum 
etiam confido fore, ut satis foecunda inu- 
jtiliam questionum seges hinc continuo 
amputetur; plurimi nodi et difficultates 
cum suis fundamentis et vestigiis penitus 
evanescant; et ipse animus noster tot 
entium a se invicem, non reipsa solum, 
verum et specie etiam diversorum, hos- 
pitio et sarcina liberetur. 
2. Ut rem ipsam aggrediar, innuo im- 
eon me non de habitibus infusis, sed 
acquisitis tantum questionem instituere, 


407 


ne scilicet confidentius quam tutius extra 
philosophiz pomeeria evagatus, theologo- 
rum, quorum sunt partes de habitibus 
infusis agere, in meum caput objectiones 
accerserem. 

3. Moneo iterum me minime paratum 
fore in quzstiones alias de modo me- 
mori, verum etiam sensationis efficiendz 
meipsum induere. Neque enim istud 
aut mei officii esse, aut ad presentem 
causam pertinere existimo. Seu me- 
moria nihil aliud sit, quam imaginum 
‘quarundam intentionalium capaci cerebri 
cere impressarum retentio, seu per 
crassiores quasdam et corporales picturas 
fiat, sive per membranulas illas Lucre- 
tianas—summo de corpore rerum diremp- 
tas, et in capite asservatas ; seu potius 
memoria sit tantum motus illius, per 
quem sensatio facta est, vestigium in 
cerebro; seu alio quovis modo, aut 
medio existat ; satis est, modo hoc con- 
stet et concedatur, actuum ex quibus 
habitus ponuntur generari, in apothecis 
cerebri manere reliquias ; quas phantasi- 
am respicere, et ab ea intellectum sume- 
re, mallem ceu experientia cognitum 
supponere, quam operose ut dubium 
demonstrare. 

4. Nihil etiam morabitur me ista Pla- 
tonicorum sententia asserentium quosdam 
habitus, virtutes pracipue et scientias, 
actibus novis non acquiri, neque in re- 
cente saltem memoria consistere, quippe 
quas non tam de novo discimus, quam 
veterem de iis scientiam repetimus, pul- 
verem et rubiginem menti obductam de- 
tergentes. 

5. Neque de illa questione valde 
solicitus sum, utrum quidam habitus non 
tam acquirantur, quam ab ipso initio 
connascantur. 

6. Neque ad rem nostram aliquid mo- 
menti habet, an simplex tantum, an vero 
(ut quidam volunt, reclamante Aristotele) 
duplex sit memoria, in sensitiva parte 
una, in intellectu altera. It si qua sunt 
similia dubia τῆς ἄλλης σκέψεως, lis nos 
Minime immiscemus. Quocunque illa 
modo sumantur, et constat memoriam 
dari, et in ea ego, vel in aliquo ipsi va. 
λόγῳ habituum, essentiam constituo. 

7. His praemonitis, ea que ad propo- 
sitee theseos explicationem ulterius desi- 
derantur, et paucula sunt et. breviter 
expediantur. Supponitur enim dari hab- 
itus: id quod cum experientia satis lucu- 


408 


lenter ostendat, tum etiam obiter postea 
ratione ‘probabitur. Ipsius autem habitus 
hoc in leco definitionem exhibere incon- 
gruum esset, quippe dum sub judice lis 
sit de ejus essentia. Satis vero mentem 
theseos intelligit, qui habitum mente con- 
ceperit esse eam rem, qualiscunque sit, 
quze hominem ad aliquas actiones obeun- 
das promptiorem reddit, ad quas alioqui 
non adeo facilis et idoneus erat. Penitus 
autem omittendum censui, si quid in vi 
vocabuli hujus, aut etiam Greeci (ἕξεως), 
homony mize et diverse acceptionis occur- 
rat; quare enim opus esset hoc facere, 
quum quisque probe cognoscat qualis ea 
acceptio verbi sit, de qua agitur? 

8. Quoniam vero potentiis operatrici- 
bus habitus omnes adjungunt, utile erit 
quedam de tis annotare, precipue ut di- 
visiones habituum, et subjecta ipsorum, 
secundum aliquorum sententiam, admo- 
dum calleamus. Aristoteles in secundo 
Nicom. cap. 5. ea que in anima sunt 
omnia in tria genera dispescit, ἕξεις, δυ- 
γάμεις, πάθη. Τὰς δυνάμεις (quibus ac- 
cedunt reliqua duo) idem et in Ethicis, 
et in Physicis libris sepius ψυχῆς μόρια 
vocat, qua appellatione et veteres omnes 
gaudent. ‘* Dividitur enim in partes an- 
ima, nunc in duas a Platone, nunc in tresa 
Zenone,nunc in quinque, et in sex a Pane- 
tio, in septem a Sorano,etiam in octo penes 
Chrysippum, etiam in novem penes Apol- 
lophanem ; sed et in decem apud quosdam 
Stoicorum ; et in duas ampiius apud Po- 
sidonium, qui a duobus exorsus titulis, a 
principali, quod aiunt ἡγεμονικὸν, et a 
rationali, in duodecim exinde prosecuit.” 
Ita et Seneca animam in membra disper- 
tit, et partes ministras; Galenus et alii 
communiter “407, μοιρία, μοίρας, aliquan- 
do εἴδη nuncupant. Elegantissime om- 
nium Tertullianus noster in libro de An- 
ima ingenia nominat; ““ Non membra,”’ 
inquit, ‘* sunt substantiz animalis, sed in- 
genia; neque tam partes anime habe- 
buntur, quam vires et efficacie et opera, 
sicut de quibusdam et Aristoteles judica- 
vit.” Sic ille exprimit ea, que ipse 
Aristoteles et sui interpretes δυνάμεις, ἰδεό- 
τητας, ἐνεργείας efferunt. Sane Aristoteli 
neque Anima διμερὴς est, ut Platoni, ne- 
que τριμερὴς, ut Galeno, neque ὀκταμερὴς, 
uti Chrysippo et Stoicis, verum ἀμερὴς po- 
tius, uti in tertio de anima disputatur. 
Que reliqui partium loco habent, τὸ ἡγε- 
μονιχὸν, et τὸ ὑπήκοον, vel τὸ θυμικὸν, τὸ 


ὙΨ Ψτυωνσὶ 


HABITUS HUMANI ACQUISITI NON SUNT 


ἐπιθυμητικὸν, et τὸ λογιστικὸν, vel ut alii di 
vidunt, τὸ ζωτικὸν, τὸ αἰσθητικὸν, τὸ κι 
κὸν, τὸ γοητικὸν, τὸ ὀρεκτικὸν τῆς ψυχῆς 
hee, inguam, eisi aliis sint, et Aristote 
nomine tenus, tamen non sunt anir 
revera partes philosopho. Non sunt illa 
certis corporis partibus et officiis distril 
tee et disclusze, sed ita singulz in toto dif- 
fusze, ut sunt proprietates in rebus natura~ 
libus, que ἴῃ his localiter dissepte non 
sunt, verum qualitate tantum distincte, 
uti 6. g. in igne siccum, calidum ac leve, 
que non loco distincta sunt, sed proprie- 
tate. Has igitur Aristoteles δυνάμεις, po- 
tentias, facultates appellavit, nomine aptis- 
simo, quod etiamnum merito schole reti- 
nent. Harum etenim distinctiones, que 
revera prope infinitee esse possint, pul- 
chre ostendunt quot modis anima apta sit 
nata vel agere, vel pati; et vel se ex- 
ercere, vel aliquid ab extrinseco recipere. 
Ei proculdubio he a natura insunt, vel 
ipsius potius natura et substantia sunt; et 
hisce instructa anima idonea ceasetur sua 
sponte, ad actiones 5101 a natura conces- 
sas et debitas, modo adsint cetera re- 
quisita, in lucem proferendas. ἢ 
Videntur nihilominus he facultates ad 
queedam objecta, etiam contraria, e sua 
indole indifferenter se habere; ad quos- 
dam actus ἐσοῤῥόπως tendere: ad neue 
trum duorum se determinare, verum ex 
captu et ingenio suo ad utramque partem 
inclinare. Hine ad ipsarum hane ἀδεαφο- 
ρίαν eximendam, alio quopiam opus 68- 
se experimur, quo quasi natura altera 
restrictiori agens ad unas partes alacrius, 
ad alias difficilius pertrahi cola 
Hoc quicquid sit isto modo facultati 
jectum, ad ipsam in limites et ordinem 
cogendum, habitus titulo apud omnes 
dignoscitur. 1 
9. Hine facultatum multiplicem, imo 
infinitam divisionem esse posse perspic 
uum est; illa vero que nostre rei pre 
cipue conducere videtur, hee est, qua 
altera anime facultas cognoscens, altera 
appetens dicitur. Secundum enim hasee 
partes (ut distinctius agatur) utile erit et 
habitus dissecare. Quarum utramvis 8 
habitus disponet secundum natures 8088. 
debitam perfectionem, et ad consentane> 
am ejus operationem, virtus vocetur, Sit 
aliter, vitium. ‘ 
10. Illud vero ex ordine presupp 
dum de habitu loquor, illud tantum 
intelligere, quod in animo situm est. 


REVERA DIVERSI A MEMORIA HOMINIS. 


scholastici de habitibus disputant; in fa- 
cultatibus animi eequalitates quasdam ex 
crebris actibus nasci statuunt, quas habi- 


tuum nomine indigitant. ita et ego vel- 
im. Siquid ad corpus, aut organa que- 
vis, vel instrumenta, vel requisita perti- 
neat, non ingreditur habitus vel naturam, 
velnomen. Sed infra pauca de hac re 
ex altera occasione. 
11. De memoria illud tantum efflagito, 
ut concedatur, eos nempe actus, quos in 
_aliquo genere virtutis vel vitii, seu in 
mente seu in appetitu residentis, agens 
_exerceat, alicubi iia retineri et reservari, 
ut eos iterum mens quasi perpetua que- 
dam simulachra respicere, et secundum 
0s agere queat. Hoc facere memorie 
esse patet ; et tales actus esse quasi par- 
ticulares quasdam reminiscentias seu re- 
tentiones potius ; in his ego habitum col- 
locare profiteor. 
qualitatem quandam vel simplicem, vel 
ex pluribus conflatam, potenti τῇ éveg- 
γητεκῆ vel παθητικῆ inherentem, et acti- 
bus frequentatis productam constituunt. 
12. Quod ad Aristotelem attinet, ante- 
quam ad probationem ulterius procedam, 
-|meum esse contendo, et ex eo memorize 
\terminum elucidandi occasionem desu- 
mo. Quum liceat piewhas, hisce tantum 
ἰοοῖβ illud probo. Sunt in libro J/egi 
ἐγήμης καὶ ἀναμνήσεως,  Habitum ete- 
nim et memoriam ille isthic vel plane 
συνωνύμως vel aliam per alium effert. 
Semel sic loquitur, αἰσθητικοῦ μορίου ἐξ ¢ 
ἡ: μνήμη, capite primo; in alio capite 
hee sunt ejus verba; ὅταν γίνεται ἢ ἕξις 
ἢ πὸ πάθος, μνήμη ἐστι, Videte, confun- 
lit hee nomina. Actum vero etiam 
nti ex habitu profiuentem alibi me- 
ie tribuit ; Otro μέμνηται τὰς τοῦ τριγώνου 
ἣν ὀρθαῖς εἰσί. Ex hisce οἵ similibus Aris- 
lotelis verbis animadvertere mihi videor 
inl ice esse quasi memoriam. 1. Illa 
2st, que sepissine sub memorime nomine 
ἢ scholis venit; scil. potentia anime, 
qua illa capax est a natura speciem rei 
jatellectee aut sensate apud se retinere, 
1 in ejus iterum cognitionem regredi 
jueat. 2. Ipsa retentio, et quasi habitio 
ge Speciei in anima, quod, ὅσο. Hane 
Aristoteles memoriam, i. e. μνήμην sem- 
yer VOcat: etiam dicit modo 1460; modo 
> ΠΌΠΟΙ ΠῚ anime δύναμιν, Verba 
quarto Parag. primi capitis, de M. 
emin. ἐστὶ μὲν οὖν ἡ μνήμη οὔτε αἴσθησις, οὔτε 
ἐς, ἀλλὰ τοῦ μὲν τινὸς, ἢ ἕξις, ἢ πάθος, ὅταν 
Vou. Il. ᾽ , ᾿ 


ἢ 


Quem Teliqui plerique 


γίνεται ψρόνος" et in initio, Twi ψυχῆς μορίῳ συμ- 
Quid sit μορίον ψυχῆς, visum 
est prius; facultasnimirum. Aristoteles 
igitur per memoriam minime designat fae- 
ultatem ; sed ei συμδαίνον tm, accidens 
ejus; habitum nempe aut passionem. 
Liberum mihi puto ita usurpare hoc ver- 
bum, ut ipse philosophiz nostre magister, 
ὁ πάνυ, uti voluit. Hujusmodi igitur et 
ego memoriam intelligo in thesi, et exs 
presse hoc commoneo ne aliquod de ter- 
minis litigium suboriatur. 3. lpse actus 
memorize seu recordatio, τοῖς ἔξωθεν, ut 
ita dicam, seepe memoria dicta, at rarius 
ita in scholis. Nominari poterit forte 
haud inconcinne triplex hee memoria, 
potentialis, habitualis et actualis, e quibus 
mihi cum secunda solum res esto, (qua- 
rum unaqueque priorem perficit, et ha- 
bet se ad eam tanquam actus ad poten- 
tiam.) 

13. Ne nimium curiosus videar, brevi- 
ter hee theseos mez mens, hic sensus 
est; agens ex habitu operari, nihil aliud 
est (quod solam mentem, seu partem im- 
perativam et primariam spectat ; organi- 
cam et instrumentalem prius amovi) ni- 
hil inquam aliud, quam in aliqua specie 
actionis reminisci illorum actuum, quos 
prius et szepius in ea specie ediderit ; qua 
mera ἀναμνήσει sine aliqua alia quali- 
tate promptius et paratius redditur ad eum 
actum iterum iterumque exerendum. 
Hee theseos mew est explicatio; quam, 
si non urgentissima brevitas me oppres- 
sisset, subtilius forte elaboratam, et va- 
riis conjecturis uberius stabilitam habuis- 
setis; nunc satis, imo necesse fuerit di- 
lutius et popularius, addo, parcius et de- 
sideratius currentibus quibusdam argu- 
mentis confimare. Et, 

14. Primo, Primi vice se in conspec- 
tum sistunt ipsa experientia et inductio ; 
per quam precipua habituum genera dil- 
igenier excutiendo, constabit nihil eos 
aliud esse revera, quam quasdam memo- 
rig partes vel species. Pertinent habi- 
tus omnes, ut videtur, ad facultates, vel 
τὴν γρωστικὴν, vel τὴν ὀρεχτικήν, Eas 
ordine inspiciemus.  Intellective partis 
quinque esse habitus a philosopho tradi- 
tos nemo ignorat; quibus et sua vitia an- 
aloga opponere facile fuerit. Enume 
rem hos, et videam. Quid igitur aliud 
est ars, quam exemplarium vel idearum 
quarundam opus aliquod seu ποίημα 
respicientium comprehensio in mente, 


Gaiver τὸ πάθος. 


410 


que exemplaria opifex semel vel «sepius 
plene ac dilucide exploravit, et in memo- 
riam reposuit, vel suo ipse ingenio prius 
excogitavit, deinde perfecit, et in alta 
mente etiamnum ipsorum notitiam reser- 
vat? Eum qui sic fecit, etsi quidvis 
aliud absit, communibus omnes suffragiis 
in artificis censu collocamus. Quid hic 
ἃ memoria nostra diversum aut alienum ? 
Pari modo scientia habitus est mentem 
apposite instruens ad unam aliquam con- 
clusionem, vel totam conclusionum mo- 
lem ac compagem faciliter cognoscen- 
dam. Recte; nunc et hic habitus est 
tantum reminiscentia istorum principio- 
rum, in quorum virtute hee conclusio 
necessario delitescit, et e quibus eam vir 
Sciens aliquoties elicuit, et ita se fecisse 
meminit ; ideoque eodem iterum ordine 
elicere valet; que principia, qui actus, 
51 6 memoria dilaberentur, nonne actum 
esset de habitu isthoc, et de scientia ὃ 
Sic et ille intelligens est et γοερὸς, cujus 
animus principiorum et theorematum lo- 
cuplete pene, instruitur; qui illa in nu- 
micrato bade principia ; que si aut mini- 
me adessen |,aut aliquando effugerent, es- 
set forte—¢yudtwr ποταμὸς, vow οὐδὲ στα- 
λαγμός. Idem insapientia; at in pruden- 
tia adhue clarius, nihil eam esse, preter 
memoriam quandam ob plurimorum anno- 
rum usum omnigenis exemplis, factis, re- 
sponsis, monitis, legibusque luculenter re- 
fertam. Hine precipue senibus ob evi 
spatium tribuitur, ut illi in secundo Odys- 
see, 


“Os δὴγήραϊ κυφὸς ἔην καὶ μύρια ἤδη. 
methodusque illa est, qua se acquirere sa- 
piendi habitum profitetur Telemachus, 
ἐγὼ δ᾽ ἔτι νήπιος ja, 


Nov δ᾽ ὅτι δὴ μέγας εἶμι, καὶ ἄλλων μῦθον ἀκούων 
Πυνθάνομαι, καὶ δή μοι ἀέξεται ἔνδοθι θυμός. 


Discebat, rogabat, inspiciebat, retinebat; 
hec methodus est animum preclaris_ha- 
bitibus imbuendi. Merito igitur Cicero 
memoriam enumerat inter prudentiz par- 
tes; latius scilicet inventivam et conjec- 
tivam partes in prudentia coimplectens. 
Jure Mnemosyne mater Musarum a poé- 
tis constituta. Non indigne Apollonius 
hymnum memorize cecinit. Hee scilic- 
et via est scientias comparandi; distincte 
intelligere, et fideliter retinere ; id dum 
facimus, ecce, (ut Prudentius.) 


Tardis semper processibus aucta 
_ Crescit vita hominis, et longo proficit usu. 


HABITUS HUMANI ACQUISITI NON SUNT 


Eodem modo in vitiis opositis, ἄφρονες, 
ἄνοι, ἄτεχνοι, ἀνεπιστήμονες, iden 
bardi, per inopiam scilicet et incuriam 
memorize evadimus. Ad morales jam 
habitus recensendo devenimus. Virtutes 
et vitia quomodo a memoria non ablu- 
dant, exemplo uno aut altero discamus. 
Proponitur in medium vice reliquorum— 
temperantia. Nonne eum omnes tem- 
perantem nominamus, qui quum legis il- | 
lius, qua huic vitio interdicitur, probe 
meminerit, simul etiam oblata juxurie 
opportunitate ab ea aliquoties temperarit? _ 
que abstinentia reflectentis in se animi 
oculo perspecta, cum grata animum ob- | 
lectatione perfundit ob honestam victo- 
riam, tum etiam docet, quomodo dein- | 
ceps abstineri poterit; hine fit continuo 
ut hoc actu seepius repetito, et hac me- | 
moria firmata facilius ab illius voluptatis 
illecebris avertitur, et virtus illa radices 
in animo altiores agit. 

Vice versa vitiorum instantia fit ebrie- 
tas. Ille tandem ex habitu ebriosus eva- 
dit, quem quum allectrix crapula semel 
et iterum ad istud τὸ ζωρότερον πίνειν im- 
pulerit, occupetque adeo sequutura occa- — 
sionis vice phantasiam residens in me-— 
moria pregustata illa vini duicedo, subit — 
animum, quam benignis usus est sociis, 
quam grate et blande hilaris esse soleat, 


Cum bibitur concha, cum jam vertigine tectum 
Ambulat. 


Hee memoria, sensim per renovatos ac- 
tus magis magisque invalescens, ita de- 
mum totam mentem obruit, ut nihil aliud, 
quam faecundos calices concipere et cog- 
itare possit, blande tyrannidis vinculis 
irretitus. Adeo difficile est, quod subin- 
de jactitabat lepidus ille rhetor, quorun- 
dam oblivisci. Liceret in alliis omnibus 
Vitiis instare, quomodo hee τελευτῶσα φύ- 
gts, et—Quam multos laqueo tenet ambi- 
tiosi consuetudo mali. Verum supersede- 
bo hoc argumento, postquam uni objecti- 
uncule ex experientia desumpte respoM- — 
deatur, que suadere velit aliud quid preter — 
memoriam ad habitus, puta ad artes, Te | 
quiri. Supponatur enim quicunque cujus- | 
cunque artis regulas et ideas apprime cal 
lens, musicz forte, vel scriptori; neu- — 
tiquam foret ut hic homo, si desit praxis, 
et exercitatio, tam peritus musice evadet, 
ac ille, qui aliquos cithare pulsande an- 
nos impenderit ; neque erit scriptor | 
ter Ausoniano illi ταχυγράφῳ artis 


REVERA DIVERSI A MEMORIA HOMINIS. 411 


tate et promptitudine conferendus, de 
quo dicitur, 
Currant verba licet, manus est velocior illis, 
Nondum lingue suum, dextra peregit opus, 
habeat ille prius dictus quantamvis memo- 
riam, et tantam quantam habere possit. 
Sic etiam fieri potest, ut ebriosus ille (de 
quo antea dictum) diuturno tempore Bac- 
cho sacer, etsi omnem pene memoriam 
immersit poculis, pergat tamen fortius 
genio et vitio suo indulgere, habitu ebrie- 
tatis vel ipsum corpus obsidente ; ut nul- 
la legum virtutis quanquam exactissima 
cognitione ad bonam frugem retrahi pos- 
sit. Respondeo, 1. Quod spectat mu- 
sicum et scriptorem, eos qui ideis artium 
harum mentem plene instructam ha- 
bent, et meminere quomodo omni mo- 
do organa artis tractare et applica- 
re debeant, que esse, quod  spectat 
substantiam habitus, artifices, ac quos- 
vis alios quantalibet praxi aut usu exi- 
mios. Sin vero ita ipsam artem exercere 
nequeant; est quedam accidentalis, ex- 
trinseca, et minus ad rem pertinens ratio ; 
qualis est vegetior vis imaginative, cor- 
poraiium membrorum habilitas, organo- 
rum dispositio aptior ; manus scilicet, et 
partium habitui inservientium torpor, fir- 
mitas, mollities, flexibilitas, robur, quibus 
organa artis et habitus imperatis obse- 
quentiora redduntur. Hc autem ex ac- 
cidenti se ad habitum habere, qui in ani- 
‘Mo situs est, jam antea premonitum est ; 
ad mentem enim dirigentem et imperan- 
tem, non ad manum habitus pertinet, cu- 
jus facultates perficit, facilitat et determi- 
nat ; corpus vero et reliqua agentia mere 
naturalia, que sub arbitrio et nutu alte- 
rius sunt, quod sua natura ad unum pro- 
pendeant, et passive solum indifferentia 
sunt, habitus incapacia sunt, imo potius 
ipsa sibi habitus sunt; facile id apta nata 
re, ad quod a natura diriguntur; et 
quod contra est tentare, inepta et inido- 
nea. He dispositiones corporales, habi- 
tus quidem exequutioni extrinsece mul- 
tum inservientes, non tamen magis per- 
tinent ad ipsam naturam habitus proprie 
et precise dicti, quam modulatio et inte- 
cithare arti citharcedi conducat. 
briosum quod attinet, si ex vitiosorum 
actuum frequentia corpus suum |wsum, et 
imminutum, et immuatatum est, induitur 
ille nova potius substantia quam novo 
habitu, syncrasia corporis alteratur ; 
quicquid vero in eo proffuit ex habitu, 


ἃ. 


idem etiam ex suavi memoria ebrioso- 
rum actuum. Actuum memoria, non 
regularis virtutis preestat homini habitum 
virtutis. Sed ecce secundum argumen- 
tum. 

15. Secundo, Actuum habitum procre- 
antium dari memoriam conceditur ; hane 
autem sufficere ad omnia habitus munia 
commode obeunda patefiet. Sihoc suf- 
ficit, notum est naturam in superfluis non 
redundare ; et ulterius quicquam requi- 
rere, quam id quod necessarium est, cu- 
riosi esse ac satagentis animi. Non est 
ideo absque ratione temere nova qualitas 
confingenda, si hec satis fuerit. Suf- 
ficere memoriam inde probo ; quia quum 
hec habitus sola sint officia, facultatem 
disponere et determinare ad hoc potius 
quam illud, promptam reddere operationi- 
bus producendis, agentis vires augere et 
corroborare, activitatemque ejus suo in- 
fluxu promovere, et similia, hac omnia 
memoria perficit, etiam sensu teste. 
Qui enim recordatur quomodo, quo or- 
dine, quibus mediis et instrumentis aliquis 
actus edatur, modo non desint extrinseca 
requisita, quid illi deest quin possit quam 
paralissime et facillime operari? Sal- 
tem prope est, ut facile operetur; et ac- 
crescente et validius radicata illa memo- 
ria poterit adhuc facillius agere. Ego 
certe nihil video, nisi si hoc privilegii fic- 
titia illa qualitas sibi proprium usurpet, 
ut agentis cujuslibet actioni pro sua au- 
thoritate intercedat. Sane preterea quic- 
quam expetere videtur merus éSovuztauds, 
inutiliter accurata subtilitas. Satis est ar- 
tis pictorie perito, sisimulachro semel ef- 
fecio, prototypi penes se speciem et 
figuram retineat; ad quam se denuo 
convertens, simile efformare potest. 
Nec opus est ei veteriori qualitate. Idem 
est et hic ; agens sepius actus produxit; 
eorum reservatur in animo similitudo ha- 
bitualis ; ad ejus effigiem quidni agens 
viribus preeditum alium actum procudere 
possit ? 

16. Tertio igitur probatur (idque ex 
ortu et interitu habituum, simul et me- 
moriz ex accremento et decremento, ex 
dependentia invicem necessaria), idem 
esse horum utrumque, agere ex habitu 
etex memoria. Nam quis eadem esse 
illa non agnoscat, que eodem modo, 
iisdem vicibus, eodem semper tempore 
oriuntur, et occidunt, vigent, increbres- 
cunt, minuuntur, abolentur? Nam ex 


412 


quibus signis evidentioribus aut magis 
authenticis rerum vel unitatem, vel identi- 
tatem concludere erit? Si hoc tam illi 
par et omnibus adjunctis simile, ac ὠὸν 
ὠῷ, ac Sosias Mercurio, quid erit in 
causa ut duoesse arbitremur? Videamus 
utriusque semina, dein funera. Aristo- 
telis effatum est secundo Nicom. cap. 1. 
ἐκ τῶν αὐτῶν, καὶ διὰ τῶν αὐτῶν καὶ γίνεται πᾶσα 
ἀρετὴ, καὶ φθείρεται. ex actuum, 561]. frequenti 
multiplicatione generantur habitus,"A δεῖ μαθόν- 
Tas ποιεῖν, ταῦτα ποιοῦντες μανθάνομεν. Similiter 


ex actuum cessatione denascuntur iterum ; 


- HABITUS HUMANI ACQUISITI NON SUNT 


- 


actuum suorum quasi penu quodda 
preesens atque mirus thesaurus. 
se et hic ad instar potenti cujusda 
dormientis et ociantis, δοκεῖ yap ἐνδέχεσθαι kai 
καθεύδειν ἔχοντα τὴν ἀρετὴν, ἢ ἀπρακτεῖν διὰ βίου, | 
in octavo ethicorum. Et Eusttathius ad — 
sextum Eth. ἡ ἕξις πρὸς τὴν ἁπλῶς δύναμιν ἐντελέ- Ὁ 
xeta λέγεται, πρὸς δὲ τὴν ἐνέργειαν καὶ προαίρεσιν, Ϊ 
ὡς ἐν τῷ κοιμωμένῳ γεωμέτρῃ γεομετρὶη. ἢ 


Ε 1 
Ut quamvis tacet Hermogenes, cantor tamen, eque 
Optimus est modulator, et Alfenus vafer, omni 
Abjecto instrumento artis, clausaque taberna, . | 
Sutor erat : Hor. lib. .I Sat.3 


Ut 


pugnam se habere ad inducias — 
Gellius ait; “ Non pax est inducie, bel — 
lum enim manet, pugna cessat;” ita ace 
tus habet se ad habitum ; itaet memoria — 


eos usus procreat, otium interimit ; con- 
Suetudine comparantur, desuetudine la- 
befactantur. Inchoantur primo, perficiun- 


tur paullatim, postea confirmati suam 
ἀκμὴν et culmen obtinent, a quo eodem 
ordine precipites decendunt, deficiunt. 
expirant. Exige ad has leges ipsam 
pariter memoriam. Ecce easdem obser- 
vat, lisdem progreditur vestigiis, pari 
modo etatem suam acquirit et retinet ; 
indiget omnino consimili pabulo, exer- 
citatione augetur—Et increbrescit eundo, 
alitur familiaritate agendi, intermissione 
deletur, enecatur, extinguitur. De me- 
moria dicit Fabius,* ‘ Omnis disciplina 
memoria constat; frustraque docemur, 
Si quicquid audimus, preterfluat ;” Dis- 
ciplina, idest, habitus qui discuntur. 
Quin eadem passim utrique horum tri- 
buuntur. Miratur Cicero, qua ratione 
memoria insuis thesauris tam multa 
tamque diversa recipiat, neque ea tamen 
confundat, sed discretim sincera conser- 
vat; qualia sint illi spatia, in quibus illa 
continet, ita suis sedibus disposita, atque 
etiam ordinata, ut et unumquedque sepa- 
ratim, et cuncta confertim, et singula ordi- 
natim promat, statuat, digerat. Quomo- 
do cuncta in se recipiat et recondat, ad 
ea recolenda, et cum opus est retractan- 
da, gravis memorize recessus, commune 
hoc promptuarium et repositorium, dis- 
ciplinarum custos et index, ut ex Platone 
Tertullianus noster, “Ἢ sensuum omnium 
et intellectuum salus.”” Hee mira me- 
moria non se habet per modum actualis 
rei; ibi species in tenebris et silentio 
quodam latitant, quasi in vagina sua, aut 
arcula, vel in somno tranquille feriantes. 
Educere inde in actum, in usum, in lu- 
cem, si opus est, licet. Sane hee ipsa 
est habitus effigies; est hic specialium 


* [Id est Fabius Quinctilianus, /nsti/. xi. 2.] 


ad actum suum; est ille habitus quidam 
(ut Aristotelem vocare visum est) diver 
δὲ évegyeiuy, uterus est ex quo plerique 
actus nascuntur. Jam etase invicem 
etiam dependent, et sibi mutuo respon- 
dent; Integra enim mente, memorie vel 
ex usu, vel ex temperamento cerebri, hab- 
itus manent et vigent ; hac languente et la- 
befactata marcescunt et decedunt. Vigent 
ergo in viris et habitus simul et memoria; 
in senibus disparent. Quum enim memo- 
iram humiditatis modice alumnam, 516- 
citatis inimicam, trudunt ἰαλεῶν παῖδες, 
et senibus vena omnis exaruit, et super 
fluus humor excoctus est, memoriam in 
illis debilem esse, aut nullam consequi- 
tur; pari passu et ab iis evanescere 
scientias et habitus compertum est, ut 
iterum quasi pueri videatur, tabula memo- 
rie derasa. Exemplo sit Hermogenes 
ille acutissimus juvenum, senum ex oblivi- 
one ignarissimus. Item insignis ille memo- 
riz rhéetor, qui in libris controversiarum 
se dud nominum mittia ordine prolata re- 
citare potuisse tradit, cui tamen in senecta 
simul ars et memoria valedixere. Jam 
Themistolcem ita valuisse memoria, Ut 
intra annum Persice quidem prompte 
loqueretur, historiis constat; detraxisset 
quis illi memorize munus, non habitum 
loquele reliquisset. Idem de Cyro, qui 
militum suorum nomina tenuit ; de Mi- 
thridate cui duas et viginti linguas, quot 
imperabat nationibus, traditur notas fuis- 
se; de 'Theodecte, qui semel auditos 
quamlibet multos versus dicitur reddidis- 
se ; de Crasso divitis etiam memori@ Vie 
ro dicendum: quippe si quis rationem 
horum habituum reddere e vestigio [85 
beretur, quid aliud responderet, 4 
excellenti illos viros memoria valui 


et reliqui ill 
Sane si qualitas 
ab ea diversa est 


φυὴς, et cognata; arctissimam habent 
ie, 


credo amborum certo (feedere) 
| Bonsentire dies, et ab uno sidere duci. 
Non est igitur equum illa iis separare 
naturis, que suis omnibus attributis tam 
| coherent et quasi coalescunt; que 
se invicem mutuo dependent. Sa- 
rque hic versatum est. 
17. Ultimo, A ratione brevissime de- 
mgar. Hujusmodi ea est, habitus non 
est qualitas aliqua, aut forma actibus 
erebris genita, et facultatibus operatrici- 
bus inherens; ut communiter ponitur. 
Ergo non differta memoria. Aliud ergo 
medium non novi. Brevissime et festi- 
atissime hoc ostenditur. 1. Habitus ex 
actibus generari asseritur, Facultatem 
autem ipsam agendo in seipsa aliquid 
Jucere, est valde obscurum, et nescio 
bsonum. Facultaiis est actum elice- 
re, et in aliud plerumque quippiam age- 
Quomodo igitur seipsum agendo 
yonit, quo pacto actus e facultate im- 
datiens egressus in ipsam revertitur? 
Jrgeri hoc possit. Sed, 2. Monstri sim- 
ile narratur, quod una simplex qualitas 
tot actibus variis et centies conduplicatis 
retur. Excedit hoc ipsum prodigi- 
2 Bacchi διμήτορος, ut centum eadem 
res celebret natales, ut ex mille oriatur 
jinibus indivise res nature. Unus- 
4 hisque enime tot actibus genitoribus 
i paterest; imo idem pater qui et fili- 
us. Quienim ex habitu agit, idem habi- 
Ἢ agendo ulterius producit, stabilit, re- 
borat, complet. 3. Quoniam non ex 
uno actu producitur habitus, sed e pluri- 
bus; An primus actus aliquid producit, 
vel nihil? Si aliquid, num habitum? 
Hoc est contra hypothesin plurium actu- 
um. Num aliquid preterea? Quid, 
queso, est? Nemo, inquis, novit.. At 
cunque est secundus, idem producet 
rtius et deinceps; et sic qualis erit 
Jem lepidus ille habitus, ex tot entibus 
io quibus coagmentatus? Si dicitur 
primum actum nihil producere, recte, 
idem secundus producet; ratio enim 
ae. 
Ὁ 


«-. 


_ {REVERA DIVERSI A MEMORIA HOMINIS. 413 


non obstat; et ita olim emerget nobis bo- 
nus hic habitus ex mille nihilis conflatus. 


Dicis hic idem evenire quod in guttis, in- - 


que lapide contuso evenire docent Aris- 
toteles, Scaliger, alii. Multa, scilicet, ca- 
dentes gutte nihi] auferunt de lapide, 
sed una tantum, puta centesima in alia- 
rum virtute partem tollit, gue tum tota 
simul aufertur, non autem particulatim ; 
sic est de lapidis fractione per mal- 
leum, que fit tertio aut quarto ictu 
minus valido, aut ab uno valido satis. 
Secundum hoc ne tantillum quidem ha- 
bitus ἃ prioribus aciibus producitur; 
verum adest tandem fortis aliquis actus, 
qui et suis, et reliquorum aciuum vicariis 
operis et viribus instructus totam rem con- 
ficit; et educit in lucem habitum toties 
aniea irrito conatu tentatum. Hoe cum 
intellectu. perobscurum sit, ego tamen 
nolo in eo evertendo laborare ; Sumat id 
sibi pensi Suarezius; qui hoc efficit in 
Disp. Met. prolixe quidem, sed efficaci- 
ter. 4. Datur habituum intensio, extensio, 
imminutio, contractio, remissio, cessatio ; 
omnia hec per gradus quosdam et scalas. 
Horum singula fieri non posse, prolix nec 
hujus est opere demonstrare ; etsi fieri 
posse non dubitaverim. Interim quis cre- 
dat tot facies diversarum cenditionum tot 
personas, lot status, tot mutationes, puram 
aliquam et simplicem qualitatem sustinere 
ac subire? Mira de horum singula in- 
stantia in pulvere scholastico occurrunt 
litigia, que sane nemo nisi bene patientis 
stomachi tulerit sine tedio pervolvere. 
5. Dantur etiam in brutis non obscure 
habitus quidam. Quid enim aliud illa 
canis, elephanti et ceterorum animalium 
docilitas est? At nemo aliquid in iis 
idoneum habitum preter memoriam con- 
cipere potest. 6. Taceo dubium valde 
esse, an hujusmodi entia a rebus diversa, 
qu tamen sine aliis esse nequeant, 
omnino dentur; et annon he sint ipso 
sono contrandictoria. Reliqua qua erant 
plurima necessario dicenda (etsi et que 
dicta sunt, remitius sunt dicla) omittere 
libet; Tu utm proprie festinationi, tam 
ut auditorum patientia, tum ul oppo- 
nentium diligentia consulatur), concludo 
igitur, Habitum non esse a memoria 
diversum, Wc. 


a a 


414 


IN COMITIS 1652. 


CARTESIANA HYPOTHESIS DE 
MATERIA ET MOTU 


HAUD SATISFACIT PRAECIPUIS NATURE 
PHENOMENIS. 


E vETERIBUS Grecis, qui se primi omnium 
naturalis philosophiz studio addixerunt, 
quum vellent quam libentissime omnium 
effectorum apparentium in natura promp- 
tam inire rationem, dedit unusquisque 
operam sive ingenio proprio, sive obser- 
vationibus fretus, prinicipia queedam gen- 
eralia et verisimilia investigare, quorum 
ope universam naturam et singula ejus 
phenomena plene et perspicue explicare 
posset. Ex quo instituto prolate sunt in 
medium quamplurime et quam diversis- 
simz rei naturalis hypotheses ; aliz allis 
elegantiores, atque concinniores, prout 
quisque vel judicio magis polleret et in- 
genii acumine, vel feliciore experientia 
uteretur. Hine Anaximander materiam 
infinite extensam, Anaxagoras Homoio- 
mereias suas ; Atomos Leucippus, Demo- 
critus et Epicurus; Empedocles Litem 
et Concordiam; Pythagoras Numeros et 
Symmetrias; Plato Deum, Ideam, et 
Materiam ; demum Aristoteles Formam, 
Maseniacny: Privationem ; alii alia rerum 
principia excogitarunt; ita tamen ut sua 
quisque commenta pro veris ac genuinis 
nature principiis, a quibus deduci om- 
nium apparentiarum ratio et possei et 
deberet, venditare atque asserere non 
dubitarent. Atque ita se rem habuisse 
constat, intra ducentos plus minus annos 
ab ipsis nascentis in Grecia hujusce 
philosophie initiis. Post Aristotelem 
autem sive jam detrita antiqua simplicitate, 
sive effceta in hominibus inveniendi curi- 
ositate, et fatiscente industria, seu potius 
quoniam preestantissima queeque ingenia 
partim studia moralis philosophiz, partim 
rhetoric, politiceeque cure ambitiose 
preeoccuparent, naturalis philosophia vel 
penitus neglecta jacuit, vel satis habebant 
ejusce studiosi in Platonis, Aristotelis, 
Epicuri, aut cujuspiain e vetustioribus 
placitis et principiis harere ac acquies- 
cere, de ulteriori inquisitione securi : 

unde decursu temporis effectum est, ut 


CARTESIANA HYPOTHESIS HAUD SATISFACIT 


apud quam 
plurimos vero solius Aristotelis principia 
et dictata obtinerent ; reliquorum omnium 
non tantum authoritas, sed et scripta in- 


apud pauculos Platonis, 


terirent. Equidem hoc fluxus tenore per 
continua aliquot secula procedebant res. 
philosophicz, donec pene ad nostra usque 
tempora perventum est: quando quasi e 
somno quodam profundo aut veterno ex- 
citatis hominum animis, cum medicina, 
mathematicis, ceterisque artibus honestis, 
cceperit quoque  naturalis philosophia 
reviviscere, et inse excolenda et restaur- 
anda multos ingeniosissimos Viros ΘΧ- 
ercere. Ccoeptumque est statim deliber- 
ari de principiis, nimirum quia recepta 
Aristotelis non solum a rudi preeceden- 
tium seculorum sophistica corrupta vid- 
erentur, verum etiam in sua licet since- 
ritate atque integritate accepta, non usque 
adeo omnibus satisfacerent. Quare con- 
tinuo aggressi sunt complures viri ingenio 
ac eruditione precellentes ali veterum 
quorundam philosophorum principia, qua 
licuit resuscitare et recolere: alii nova 
et inaudita suo Marte comminisci. At 
que isti quidem, ut nostis, Epicuream 
Gassendi, Magneni Democriticam, novam 
peripateticam Digbeanam, Aristarchi 
Samii, et Philolaicam philosophiam nobis 
pepererunt; hi vero, ne Telesium et 
Campanellam memorem, magneticam 
Gilberti, Fluddi thermometricam, deni- 
que multas easque varias chymicorum 
philosophias in lucem_prodiderunt. At 
qui presertim in hoe choro philosophan- 
tium prelucere reliquis non immerito Vir 
sus est, adeoque profusissimum plausum 
universi orbis literarii_ promeruit, tandem 
Renatus Cartesius extitit; vir proculdubio 
optimus atque ingeniosissimus, ac serio 
philosophus, et qui videtur ad philosophie 
hujus contemplationem ea attulisse aux 
ilia, qualia fortassis nemo unquam alius; 
intelligo eximiam in mathematicis pe- 
ritilam; animum natura atque assue- 
factione meditationis  patientissimum ; 
judicium eee omnibus, et popu 
larium errorum laqueis exutum extrica- 
tumque ; quinetiam plurimis lisque non 
nisi certissimis et selectissimis exper- 

imentis instructum; abundans otium, ab 
inutilium librorum lectione, et avocae 
mentis seculi electione propria immune; 
ne memorem incomparabile ingenii ac 
umen, et facultates quibus praestabat 
eximiis tam clare et distincte cogitandi, 


τ --ὠὐῷἅ 


οτος PRAECIPUIS NATUR PHAZNOMENIS. 


quam mentem suam paucis verbis admo- 

ac dilucide explicandi. Ab 
eo itague viro recepimus philosophic 
systema, quod nollem alias commendare 
quam dicendo tale ipsum esse, quale 
possemus jure a tam consummato philos- 
opho expectare ; eaque principia nature, 
ad que si quis serio appellat animum at- 
tente paulo examinanda et perpendenda, 
nisi vel nimium abundet affectu, aut in- 
tellectu deficiat, non dubito quin ipsa om- 
nium que audiverit clarissima, simplicis- 
sima, imo et verisimillima sit pronuncia- 
turus; tanta statim in ipsis facilitas, since- 
ritas, atque elegantia elucebunt. Nihilo- 
minus ne aut nimia viri admiratio obse- 
disse animum nostrum, debitzeque exami- 
nationi aditum preclusisse ; et ne videamur 
existimare, unius cujuscunque hominis 
sufficere ingenium divine sapientie po- 
testatisque vestigiis in natura persequen- 
dis ac indagandis ; denique ut de ipsius 
rei veritate rectius conjecturam faciamus, 
nobis id negotii assumpsimus, eas ex- 
ponere difficultates, quibus principia hec 
nova obnoxia esse videntur; per que 
precipue obstat, ne hypothesim hanc, 
tanquam Ariadneeum filum, quod in na- 
ture totius intimos et labyrinthi recessus 
ducat nos reducatque, admittamus: id 
quod conabimur hac methodo prosequi 
quam possumus succincte et perspicue : 
nempe ut primo hypothesim ipsam pro- 
ponamus, ne quis forte Cartesiana prin- 
cipia haud inspexerit. Secundo ut rati- 
ones quasdam generales contra illam 
afferamus, precipue ex singularum sec- 
tarum diversa sentientium pharetris de- 
promptas. ‘Tertio, quaedam_ principalia 
phenomena enumeranda veniunt, quibus 
Cartesiana hypothesis haud faciat satis, 
rationes insuper cur ita suspicemur, ad- 


jungendo. 

Primo itaque hypothesim ipsam quod 
attinet, ita se habet. Adverti potest in- 
numera objecta externa, que corpora di- 
cimus, sensus nostros variis modis affice- 
re; atque ideo mentem nostram ipsa tan- 
quam variis qualitatibus preedita percipe- 
re, quibus nomina imponit duri, ponde- 
rosi, colorati, aut similium. Preterea 
considerari debet, ea accidentia, quee sen- 
tiuntur in materia corporea, vel singula- 
tim omnibus corporibus non competere, 
vel potius omnia immutari posse, et ab 
ea penitus tolli; ita tamen ut ipsa non sit 
naturam corporis amissura, sed in sua es- 


ἃ 


415 


sentia adhuc integra permaneat: at in 
extensione aliter se rem habere; quia 
nullum omnino corpus imaginari possu- 
mus, quod non extendatur in longum, la- 
tum et profundum. Unde dicitur natu- 
ram corporum a nullis reliquarum quali- 
tatum, scilicet fluxarum et corruptibilum, 
sed a sola extensione dependere ; et cum 
non detur alia notio corporis diversa ab 
hac, et hec sit ab idea corporee materi 
omnino inseparabilis, dubitari non debet, 
quin natura corporis in sola extensione 
consistat. Ex quo supposito cum non- 
nulla alia facile deducuntur, scilicet quid 
sit spatium ; non dari vacuum, vel spati- 
um inane ; neque corpora prorsus indivi- 
sibilia, et hujusmodi alia; tum precipue 
illud, unum esse mundum sibi ubique co- 
heerentem, et spatia omnia imaginabilia 
occupantem ; cujus universa materia una 
et eadem existat, utpote que omnis per 
hoc unum tantum agnoscatur, quod sit 
extensa ; atque talis est natura Cartesia- 
ne materi ; ex qua sic exposita, liquet 
ipsam in multas portiones diverse mag- 
nitudinis ac figure partibilem esse. Cir- 
ca quas observandum est denuo, eas in 
duplici modo existentiz consistere posse, 
scilicet in motu, vel quiete. Motus au- 
tem nihil revera est aliud, quam transla- 
tio unius partis materigz, sive unius cor- 
poris ex vicinia eorum corporum, que il- 
lud immediate contingunt et quiescentia 
spectantur, in viciniam aliam. Hujus- 
que absentia est quies, quum corpus re- 
spectu aliorum omnium adjacentium eun- 
dem locum situmque retinet. Neque 
circa naturam motus et quietis preter 
hee quidpiam subtilius notandum videtur. 
Tantum adhuc causas motus et quietis in 
corporibus considerare oportet primarias 
et secundarias. Deus motus et quietis 
primaria causa censendus est; qui mate- 
riam simul cum motu et quiete creavit in 
principio: ad cujus perfectionem divi- 
nam cum spectem, quod sit immutabilis, 
et quod modo quam maxime constanti et 
immutabili operetur, rationi est consen- 
taneum putare, quod diversimode move- 
rit partes materi#, quum primum illas 
creavit; jamque totam istam materiam 
conservet eodem plane modo, eademque 
ratione qua prius creavit; eum etiam 
tantundem motus in ipsa semper conser- 
vare; ideoque etiam regulas quasdam 
legesque figi ac constitui posse, juxta 
quas cause secundarie et particulares 


416 CARTESIANA HYPOTHESIS HAUD SATISFACIT 


motus istos efficiunt, qui in singulis cor- 
poribus reperiuntur. Leges iste genera- 
ies tres sunt. Prima, unamquamque 
rem, quatenus est simplex et indivisa, 
mManere quantum in se est in eodem sem- 
per statu, nec unquam mutari, nisi a cau- 
sis externis. Ut si pars aliqua materize 
sit quadrata, manebit perpetuo quadrata ; 
nisi quid aliunde adveniat, quod ejus fig- 
uram immutet. Si quiescat, neutiquam 
incipiet moveril, nisi ab aliqua causa ad id 
impellatur. Et si moveri supponatur, 
non unguam sua sponte eta nullo alio 
impedita motum illum suum intermittet. 
Secunda lex hujusmodi est, unamquam- 
que partem materiz seorsim spectatam 
non tendere unquam ut secundum ullas 
lineas obliquas pergat moveri, sed solum- 
modo secundum rectas. ‘Tertia lex est ; 
Ubi corpus quod movetur alteri occurrit, 
Si minorem habeat vim ad pergendum 
secundum rectam lineam, quam hoc al- 
terum ad ei resistendum, tune deflectitur 
in aliam partem, et motum suum retinen- 
do, solam motus determinationem amittit ; 
si vero habeat majorem, tune alterum 
corpus secum movet, ac quantum cui 
dat, de suo tantum pendit. Et se ita 
Cartesiana hypothesis habet: nam ex 
hisce solum suppositis, materiam, sive ex- 
tensionem dari, et in partes dividi ; eas- 
que partes moveri vel quiscere juxta le- 
ges nominatas; his inquam solum sup- 
positis et concessis, quecunque in rerum 
natura mutationes, generationes, alterati- 
ones, et quecunque universim nature 
phzenomena observantur, satis explicari 
posse censet Cartesius, ita ut demum 
pronunciet nulla alia physice principia 
vel admittenda esse vel optanda. Quod 
non ita se habere, illud demum est quod 
mihi incumbit propositis rationibus osten- 
dere. 

Itaque cum precipua nature pheenom- 
ena dico, necesse est ut excipiam ea que 
corporibus ceelestibus, cometis, planetis, 
reliquisque conveniunt; quoniam in lis 
nihil fere preeter motus, colores et figuras 
deprehendere possumus ; qu non solum 
Cartesius sed reliqui omnes hac aut si- 
mili via necesse habent explicare : et pa- 
ri jure ea excludo, que in propinquo ob- 
servantur directe et ad sensum, vel motus 
locales, vel colores, vel figuras respicien- 
tia; qualia sunt mechanica artificia; ex- 
perimenta de motibus projectorum; imo 
et fluxus ille ac refluxus maris; quem 


agnosco hac via admodum elegant 
clarari; et similia, colorem, lucem, p 
mata, spectanua, &c.—nam neque in I 
aliquid peculiare erat, et in harum 
rentiarum rationibus reddendis ὁ 
philosophi simili methodo insistunt, 
est, mathematicee potius quam physi 
Sed per preecipua nature phenomena 
telligo ea, quee nature penetralia propius 
attingunt, scilicet generationes, proprietas 
tes et operationes specificas animaliu 

plantarum, mineralium, lapidum, et reli« 
quorum naturalium corporum, precipue 
eorum que mixta vocantur. Rursus per 
illud, Aaud satisfacere, non intelligo, qua- 
Si quisplam caput suum torquendo, et 
δουλεύων τῇ ὑποθέσει quod dicitur, non 
possit complurium effectuum ex hisee 
principis qualemcunque reddere concins 
nam rationem; quoniam et in hac re, et 
in aliis, innumere hypotheses. confi 

cudique possint, haud facile falsitatis, sal 
tem non contradictionis alicujus arguen- 
deze: de quibus nihilominus promptum fo- 
ret dignoscere, et judicare rem juxta illas 
se non habere; prout etsi per Ptolemai- 
cum systema, saltem aliquatenus emen- 
datam, non dubium est quin ratio cceles- 
tlum apparentiarum reddi possit satis 805 
curata ad caleulos motuum, eclipsium, et 
reliquorum eventuum construendos; et 
lamen vix jam sanus quispiam  hane, 
quod rem ipsam spectat, tanquam veram 
admittet, que tam intricata, et minime 
elegans sit. Itaque hoc volo per illud, 
non satisfacit ; quod hypothesis hee 
multarum apparentiarum causam satis 
idoneam reddere non possit, cui vir phi- 
losophus acquiescat, atque  existimet 
summe esse probabile rem juxta ipsam 
se habere. Non est igitur expectandum, 
ut contra Cartesium agam alias, quam 
rationes quasdam generales et probabiles 
sive conjecturas proponendo, que infe- 
rant naturam non juxta viam istam me- 
chanicam omnino procedere ; atque adeo 
ipsius bypothesim nature non usquequas 
que satisfacere. [4 quod tentabo efliees 
re, committendo imprimis reliquos phir 
losophos cum Cartesio, ea tantum ex C= 
rum ratiociniis seligendo, que videbun= 
tur nonnihil ponderis atque momenti has 
bere. Committo autem cum eo Plator 
nem, Aristotelem, Democritum, vel Epir- 
curum, chymicos, et magos naturales 
quos vocant, sive eos qui de sympathiis: 
et antipathiis naturalibus scire profitem= 


tur; at imprimis ac pre omnibus tan- 
quam πρόμαχον hujusce prelii, Verula- 
mium nostrum, virum magni proculdubio 
judieii et nominis, qui philosophiam hance 
nondum natam damnavit. [5 enim ali- 
quoties in suo Organo contra hujusmodi 
omnes universim hypotheses admodum 
prudenter cavit, et praemonuit non esse 
magnopere ab iis principiis metucndum, 
que violenti argumentationum conatus 
ex singulorum hominum cerebello par- 
tnrirent: nam prout super phenomena 
etheris varia cceli themata construi, ita et 
super pheenomena universi multo magis 
complura dogmata fundari et constitui 
posse; que tamen non nisi commenta 
sint; et quot hujusmodi philosophize ex- 
tant, aut extiiure sunt, ex nuda _ specula- 
tione oriunde, tot ille reputat effectos es- 
56 mundus fictitios et scenicos. Nam 
licet Cartesius plerisque aliis, imo haud 
injurie dixero, omnibus scenem suam ele- 
gantius instruxerit, concinniusque compo- 
suerit ; et forte fabulam narraverit, quam 
nemo prima specie non concesserit ab 
historie veritate haud multum abludere ; 
non tamen videtur penitus eorum nume- 
9 eximendus, qui in censure istius aci- 
em incurrerunt. Namexproprio ore con- 
stat, eum philosophandi ordinem, qui et 
tilissimus videtur et solidissimus, plane 
invertisse, dum non a rebus discere, sed 
ebus leges suas imponere ei visum est. 
[τὰ enim processit, ut primum quas pro- 
posito suo idoneas censuit metaphysicas 
yeritates colligeret et stabiliret, nempe ex 
ionibus natura menti sue insitis; dein- 
»ab iis ad generalia principia nature 
scendit ; et inde gradatim progressus 
ad particularia queque explicanda, 
*X principiis scilicet que ipse nec incon- 
julia natura struxerat : nempe hoc modo 
tius private mentis ideis, quam thea- 
ri publici constitutioni attendendo ; non 
Xsingularibus exemplis, atque experi- 
entis diligenter trutinatis axiomata 
ligendo ; sed ipsa ex proprio discursu 
fingendo, iisque quod Aristoteli pre- 
tim vitio datum est, nature effecta pro 
ibitu suo accommodando: que ratio 
ilosophandi a viro magno improbatur 
Ὁ rationes minime contemnendas. Ni- 
irum quia hoc destinare est nimium 
viribus nativis rationis nostra pre- 
umere, mentemque nostram longe su- 
ra justum suum modulum mirari et ex- 
re; subtilitas nature ἃ subtilitate 


Vou. IIl. 53 


PRACIPUIS NATURZ PHNOMENIS. 


rr ΘΒ ΄΄ἷὺἧὺῖἷἷῆ΄ῆῇἷῇπ:ἠπτἐτἐτ΄΄ῆ΄σπτ|;|ὈτΤ------. τὈὈτΘτκἝῬ-  Τγσ“------τ-- -τ το ττ-- 


417 


mentis equari, ejusque operationes per 
syllogismos comprehend existimantur. 
Quinimo preterea per inanem hujusmodi 
conatum sperare videmur, posse nos mo- 
dum quo omnia que ubique in modo 
accidunt, pernoscere; id est, eque ac 
ipse rerum Conditor; qui nobis minime 
consciis illa omnia mira sapientia odina- 
vit (nec mira tamen, si nos ipsam nostra 
assequi possumus): et sic idola mentis 
nostre cum ideis divini intellectus con- 
ferre, quee suas rebus signaturas impres- 
sere. Denique quia experientia comper- 
tum est, hujusmodi dogmata a metaphy- 
sicis cogitatis, caute licet et curiose con- 
quisitis, ortum ducentia, quia experienti- 
am semper fere negligunt, revera in me- 
dullas nature non intrare, ejus scopos 
non attingere, atque adeo phznomenis 
minime satisfacere ; ideoque neque Car- 
tesiana, ulpote que plane hoc modo in- 
venta atque exculta fuerint: et hee est 
prima ratio generalis contra hanc hy- 
pothesim. 

Secundo contra Cartesium confertim e 
specu emittam Platonem et Aristotelem, 
et qui cum iis in hisce rebus paria senti- 
unt; qui cum hypothesim hance perspex- 
erint, inque ea nihil prorsus de anima, 
nihil de seminibus aut rationibus semina- 
riis, nihil vel de formis vel finibus rerum, 
aut appetitu, vel instinctu naturali conti- 
neri notaverint, atque adeo de causarum 
suarum quaternario fere plusquam duas 
excludi, credo haud facile querelas sto- 
machumque tenebunt. Scilicet res om- 
nes a deo conditas virtutis innate exper- 
tes ; effectus quoscunque cum vi et luctu 
peragi; interna agendi principia, hacte- 
nus a philosophis magno consensu admis- 
sa, una cum intentione finium rejici; et 
ijoco horum principia mortua ac temera- 
ria, φύσιν ἄψυχον, naturam absque anima, 
id est, corticem absque nucleo proponi 
exclamabunt subirati. Sane aliter anti- 
quissimus ille philosophantium ‘Thales 
dicitur tradidisse; cujus illud, Πάντα 
θεῶν εἶναι πλήρη. Longe aliter ipse A- 
ristoteles ; qui omnia fateri videtur ani- 
mabus esse plena, iis verbis, capite 2. 
libri IT]. de Gener. Anim. ‘Ev γῇ ὑπάρχειν ὑγ- 
ρὸν, ἐν δὲ ὕδατι πνεῦμα, ἐν, δὲ πνεύματι θερμότητα Ψυ- 
χικήν" ὡς τρόπον τινα, πάντα Ψυχῆς εἶναι πλήρη. 
Insuper Platonici et Stoici, videntes mun- 
dum tam pulchra partium harmonia, et 
quasi organizatione constare, omnia tam 
sapienti dispositione, quam mirabili con- 


418 


sensu et'indefessa constantia in mutuum 
subsidium beneficiumque conspirare, et 
hujusmodi pleraque animadvertentes, non 
verebantur asserere, prout ipsorum men- 
tem Manilius representat, 
Vivere mundum, 

Et rationis agi motu, cum Spiritus unus 

Per cunctas habitat partes, atque irriget orbem 

Omnia pervolitans, corpusque animale figuret. 
Itaque tam longe aberant illi primitivi an- 
tistites philosophiz ab hoc, ut mundum in- 
animem et nullo vel principio vel intenti- 
one agendi preditum supponerent, ut con- 
tra vel animabus referta esse omnia, vel 
Spiritum gquendam vitalem catholicum, 
qui per universum diffusus omnia conser- 
varet aique foveret ; qui Custos τῆς εὐταξ - 
fac, et contrariorum δεσμὸς συναγωγὸς exis- 
teret, et qui multis stupendis atque laten- 
tibus phenonemis sufficeret, comminisci 
et perhibere non dubitarent. Utcunque 
sit de communi haceanima, non per bru- 
tos et fortuitos motus confici omnia, sed 
speciebus singulis corporum naturalium 
suas inesse animas vel formas, hoc est, in- 
terna specific essentiz principia, faculta- 
tibus agendi juxta fines a natura destinatos 
instructa, et appetitui proprio obsequentia, 
id est, quod non absque ratione et neces- 
sitate quadam affirmare videntur hi phi- 
losophi. Nam imprimis, videtur de su- 
premo rerum Conditore indigne sentire, 
quisquis autumat, eum solummodo unam 
materiam homogeneam, eamque hebetem 
et inanimem, per tot jugera immanis 
spatil exlensam creasse, ac cum unico 
preterea motus instrumento ludos hosce 
solennes, omnemque mundanam co- 
meediam dispensare ; quasi fabrum, aut 
artificem χειρώγακτα, technam hanc suam 
singularem neurospasticam ad nauseam 
usque repetentem et ostentantem: at 
multo augustius de eo cogitare videtur 
qui credit ipsum immensa sua bonitate 
ac beneficentia impulsum, innumeris spec- 
iebus suam singularem essentiam commu- 
nicasse ; singulis peculiares appetitus, 
propriasque facultates agendi imperti- 
visse, et universas apta serie ob mutuum 
auxilium in suos gradus classesque dis- 
tribuisse, aliisque alias κατὰ μοῖραν sub- 
ordinasse ; nimirum videntur heec sancti- 
us honestiusque ab hominibus de Authore 
suo cogitari; sed neque minus utile et 
necessarium est ita sentire, phwenomenis 
nature urgentibus, Nam si totius nature 
theatrum uno ictu oculi perlustremus ; 


CARTESIANA HYPOTHESIS HAUD SATISFACIT 


in 60 quasi innumeras personas animad- 


vertamus, specie, qualitate, opera valde — 


discrepantes: singulas sibi unas et con- 


tinuas, quasi se unius spiritus vinculo . 


et regimine continentes ; quin et quomo- 
do se unumquodque tueatur et foveat, et 
crescendo multiplicet ; non erit valde du- 
bium quod asseritur. Nam ut ordiamur 
a perfectioribus, id est, ab animalibus, 
etiam dempto homine ; annon facilis ex 
perientia commonstrat inesse illis spirit 
um .quendam naturalem, non solum cog- 
noscentem et sentientem, sed se sponte 
moventem et promoventem ? qui nempe 
tanquam tutelaris genius corporis, cordi 
vel cerebro affixus, a nemine impulsus aut 
concitatus,eterni perpetuique motus prox- 
imam effigiem representat; qui pro- 
vinciam totam nutu suo moderatur, et 
disponit organa ad agendum; qui in 
primzvo nexu, perseverante consensu ét 
justa temperie partes continet et tuetur; 
imo quiper multos annos integram cor- 
pusculi fabricam, fluxa’ materiz suze con- 


ditione, externorumque agentium im- 
pressionibus ac violentiis non obstan- 
tibus, ab omni periculosa et lethi- 


fera vicissitudine, ab omni putrefactione 
usque ad terminos a Creatore designatos 
defendit et protegit; absque quo foret 
corpus bidui intervallo fceteret pessime, 
inque dissolutionem spontaneam ex sul 
corruptione festinaret. Annon hec Car- 
tesius preclare explicuit, dicendo corpus 
meram molem esse homogenez nature, 
in partes varia figura preditas divisam, 
quibus diversi motus insint sane ceca 
lege fluentes, nullo spiritu preside, nulla 
sapientia operis directrice, nulla intenti- 
one finis, aut quovis alio efficiente preter 
concursum Dei ordinarium interveniente ? 
Illud vero omnium est maxime admira- 
bile, quod cogmitionem ipsam atque ap- 
petitus animales ad motus locales retule- 
rit; quos esse omnino alterius altiorisque 
generis, nemo certe non imaginari po- 
test. Si quis autem instet non constare 
utrum ad heee effecta Cartesius hypothe- 
sin suam extenderit; neque enim viro 
acutissimo et perspicacissimo hec tam 
inania et veri haud similia satisfacere po- 
tuisse ; respondeo, quod Cartesius hypo- 
thesin suam generaliter proponat, quasi 
universis phienomenis nature explicandis 
sufficeret ; istis que animalium sunt non 
exceptis : deinde manifestum est quid il- 
le intelligat, ex verbis Regii, sequacis 


᾿ 


ΨΥ ΤΟ - 


PRACIPUIS NATUR PHZNOMENIS. 


give discipuli sui; qui decimo capite 
~ suorum Fundamentorum ita expresse lo- 
quitur ; “ motus animalium sensitivus et 
locomotivus fit in animalibus eodem mo- 
do, ut automata agiantur, et moventur 
sine ulla cognitione vel vero appetitu.” 
Hee Regius, que hausisse ipsum ex 
tractatu Cartesii de animalibus hactenus 
inedito, ipse Cartesius author est, in pre- 
fatione sua ad secundam  editionem 
Principiorum suorum: dein necesse est 
ut ita statuat, scilicet, bruta animantia nul- 
la cognitione,imo nullo appetitu esse pre- 
dita ; aliter enim de motus sui lege max- 
ime generali erit conclamatum; que 
pronunciat tantundem motus continuari 
perpetuo in rebus, quantum initio fuerit ; 
quia quantum corpus de suo motu dat, 
tantum perdit, et vicissim. At omnis 
αὐτοχινησία Novos motus, eosque satis 
vehementes pro suo arbitrio introducit ; 
et sane motus tot animantium multum 
conferet ad statum rerum, motuumque 
proportiones immutandas, atque adeo ad 
hanc hypothesin susque deque perver- 
tendam ; et nihilominus haud bene video 
quomodo ipsum hominem a fatali lege 
ignorantie et violentize hujus excipere 
possit, ne eadem sequantur: quo tamen 
nihil fingi possit vel incredibilius vel in- 
dignius. Hactenus de operationibus an- 
imalium jam in lucem editorum, organ- 
isque idoneis instructorum: at se ille 
Spiritus, materia inerte altior ac animos- 
ior, adhuc si fieri potest clarius in gener- 
atione animalium prodit ac manifestat ; 
dum sibi magnificum domicilium struit, 
pulcherrimamque corporis machinam ef- 
format. Etenim non est perdifficile ag- 
noscere, automaton postquain egregio 
artificio factum est, sua sponte mira ac 
stupenda rei ignaris officia obire ; at ne- 
mo ideo sanus concesserit, istiusmodi 
machinam ullam absque ingeniosi artifi- 
cis cura, aut opera manuuin diligenti et 
prudenti, suopte arbitrio in lucem un- 
quam emersisse : nimirum tam mirifico 
operi erigendo adesse debet internus ali- 
quis architectus, vel sua intentione, vel 
directione divina admoduin sapiens, qui 
tot diversas partes e rudi semine eflingat, 
temperie exquisita donet, situ conveni- 
enti disponat, figura decenti expoliat, lin- 
eamentis bene congruis et gratis colori- 
bus exornet, denique qui in his omnibus 
et reliquis optimum scopum et petat sem- 
per, et feliciter assequatur. EKoque ma- 


419 


gis hoc venit annotandum; quia hoc 
opus naturalium sit naturalissimum, ut 
aiunt; nec quod scire possumus ipsi, ali- 
quis cognitionis explicitee actus interce- 
dat; quod ostendit etiam iis operibus 
nature, qu apparent brutissima et 
scientiz expertia, consilium et appetitum 
non abesse. Utcunque autem de cogni- 
tione, locomotiva facultate, et genera- 
tione animalium se Cartesius excusaret, 
tamen in plantis videtur pene eadem dif- 
ficultas versari, que jugulum hujus con- 
troversize pari impetu petat. Nam ines- 
se etiam iis quod Hippocrates appellat 
τὸ ἔμθιον τῆς φύσεως, hoc est, spiritum 
quendam et rectorem intrinsecum, ener- 
giarum vitalium presidem, generationis 
fabrum, qualitatum simul et effectorum 
mirabilium fontem et originem, permulta 
ostendunt: et si quis eas plantas intuea- 
tur, que absque omni cura aut cultura, 
ἄσπαρτοι καὶ ἀνήροτοι, sua sponte prove- 
niunt, si figuras ipsarum varie decentes, 
colores aspectul gratos, potestatesque op- 
portunas contempletur, an apud se facile 
reputabit, effecta heec sane stupenda ex 
sola divisione materiz, et motu particu- 
larum nonnisi per generales admodum 
regulas determinato procedere; et non 
potius semina queedam, sive fermenta 
fuisse initio singulis soli locis ab Authore 
nature implantata; que celesti fotu 
evocante parata essent su speciei cor- 
pus prodere ? juxta Virgiliana ista, 

Continuo has leges, eternaque federa certis 

imposuit natura locis : et— 

Quippe solo natura subest.— 
Adhuc eas plantas, que ex certis semin- 
ibus oriuntur, quod spectat, admodum 
verisimile est lis etiam seminibus inesse 
animam quandam seu spiritum vitalem, 
qui sit, non dico conscientia aliqua ac- 
tionum suarum, sed utcunque imagina- 
tione certa licet subobscura, appetitu 
pertinace, et potestate idonea donatus, ea 
qua imaginatio et appetitus juxta Dei at- 
que nature prescriptum jubent exequen- 
di, plane prout in animalibus facultates 
phantasiew et passionibus obediunt; etsi 
non eodem gradu neque adeo manifeste. 
Amat enim natura a supremo apice re- 
rum usque ad scale infimum pedem 
apto ordine et quasi harmonicis interval- 
lis descendere. Ex angustiis pusilli semi- 
nis quam robuste ac procerw arbores se 
explicant ? quam solerte prudentia, qua 
apparatus curiositate necesse est ut in- 


420 


fervente ista officina omnia procurentur ? 
Imprimis moles corporea terre matris 
visceribus per radices suas innascitur, 
tum ut se in sinu ejus sustineret, tum 
etiam ut ex parentis ‘tenerz uberibus 
pendens succum sibialimentarium exu- 
geret: dein tellure egressa pro corporis 
sui firmamento truncum satis crassum 
ac nervosum obtinet, externo cortice 
bene loricatam fibris spisse interius con- 
textam ; deinceps medulla centrali per- 
vadente, quasi quodam thesauro, ex quo 
in membra reliqua per exiles venularum 
ductus necessarium alimentum deprom- 
itaret, distribuitur: proxime ex se satis 
numerosam ramorum ac surculorum 
propaginem emittit; quarum extremi- 
tates nunc floribus_ picte cernuntur 
speciosis ac fragrantibus; vel folia ip- 
sis naturales arborum come, vel ves- 
timenta, aut saltem fructus appendent, 
gustui gratissimi et aspectui, singuli in 
suis penetralibus spem nove arboris ge- 
rentes, vivifica virtute inspiratam ; et cz- 
tera que commemorari possent, omnia 
alia potius quam inscium-et temerarium 
motum materia, nihil autem magis quain 
distinctam phantasiam et fortem appeti- 
tum indicantia. Nam observari potest 
leges motus Cartesiani adeo generales, 
laxas et indeterminatas esse, et tamen mi- 
nime ad unum hoc vel illad producendum 
limitatas, ut quecunque juxta illos eveni- 
ant, jure optimo non nisi per casum quen 
dam et fortuito evenire putare debeamus ; 
nam inesse illis nihil amplius quicquam 
consilii agnoscitur, quam quod leges 
iste generales initio sancite sint; quod 
non magis fortunam aufert, quam Epi- 
curi hypothesis, docentis mundum ex ato- 
mis certa lege fluentibus fuisse consti- 
tutum, et adhuc perseverare ; qui tamen 


eum plane contingenter et fortuito 
fuisse factum, et modo _perdurare, 
esset proculdubio concessurus. Haud 


injuria itaque contra hanc hypothesim, 
heec quotidianze sapientiz et consilii sin- 
gulis rebus invigilantis indicia objicio. 
Nam de plantis, ‘verbi gratia, si ex motu 
ὡς ἔτυχε, proveniunt, interrogo, 1. Quare 
tam decentes figuras, qualitates omnibus 
sensibus gratas, virtutes salutiferas nac- 
te sunt? 2. Si hoc ex motu materiz 
juxia leges suas contingere possit ; quare 
non fere omnes uniformiter se habent, 
cum leges pauce et determinate sunt ? 
3. Aut si valde mult# species sua sponte 


CARTESIANA HYPOTHESIS HAUD SATISFACIT 


hoc modo emergere possint, quare non 
singulis annis nove plantarum species” 
exoriuntur, ob variatas materiz partes, — 
atque ob easdem rationes, que faciunt ut i 
jam tam multe existant? et quare fixus | 
et determinatus est plantarum numerus | 
in mundo, quasi motus eo usque valeret, © 
ad id quod reliquum est esset effcetus? 
4. Quare non contingit plantas sepe im- 
perfectas et mutilas apparere, causis suis 
titubantibus ? 5. Quare sepe sub iisdem 
figuris, coloribus et complexionibus plan- 
tarum diverse et contrarie virtutes la- 
tent? annon forte hoe a spiritu interiori, 
materiz sue ministerio alias atque alias 
utenti ? 

Porro metallorum et mineralium eadem 
ratio est, etsi juxta regularem descensum 
nature id minus manifeste appareat. 

Videtur enim generatio horum et con- 
stitutio nativa etiam per spiritam suum in 
semine, aut aliquo semiie analogo resi- 
dentem peragi; per quem scilicet ad 
suos colores specificos, proprietates ac 
virtutes valde uniformiter disponuntur 
atque determinantur: unde non sine 
causa dixit Severinus, non esse majus 
artificium in formis atque figuris ani- 
mantium quam in proprietatibus et quali- 
tatibus metallorum ac gemmarum; et 
geque mirandum esse colorem sapphiri, 
duritiem adamantis, perspicuitatem cry- 
stalli, pulchritudinem auri, ac organa ves- 
pertilionis: quo referri possunt figure 
adamantis octoédra, hexaédra crystalli, 
que et salis communis, notante Gassen- 
do advitam Epicuri. Quinetiam tradunt 
metallici mineralia non solum crescere 
et renasci, verum et nutriri, maturari, 
sese purgare, atque indies in melius dis- 
ponere, quod spiritus intus hospitantis 
preebet indicium; prout et illud, quod 
adamantis corpus durissimum, solidiaai« 
mum, purissimumque in terre superficie 
spatio biennii, imo ipsum aurum in West- 
phalia quadriennii intervallo nascatur et 
perficiatur ; que absque interni agentis 
excubils perpetrari nimium esset: itaque 
heec, et que conformiter hisce in natura 
eveniunt, ita forme necessitatem et pra- 
cellentiam ostendunt, ut pre ea dixerit 
magnus Verulamius efficientem ac ma- 
teriam res perfunctorias esse ac super 
ficiarias, et nihil fere conferre ad scienti- 
am veram et activam: circa quas tamen 
solas hec hypothesis versatur. 

Proxime notatur hec hypothesis ἃ 


PRACIPUIS NATURZZ PH/ENOMENIS. 


predictis philosophis, quod nullos fines 
naturalium agentium, nullos appetitus, 
nullos instinctus rebus ab originesinsitos 
t; sed cunctos amores, inimiciti- 

as, contrarietates, sympathias omnes et 
antipathias prorsus exulare precipiat ; 
quum tamen liceat plurima ejusmodi 
appetituum, instinctuum, similiumque 
affectuum vestigia in rerum natura de- 
prehendere ; ex observatione, scilicet, et 
relatu virorum gravis simorum ; inter 
quos Verulamius noster, ex variis motus 
generibus, quos existere in natura dili- 
nter consideravit, fere omnes a varia 
intentione finis determinandos judicavit : 
alios enim motus libertatis, alios nexus, 
alios continuitatis, alios ad.lucrum, alios 
fauge, alios unionis, alios congregationis 
adsuum corpus dici voluit ; atque ita ideo, 
quia viderentur naturalia corpora ex in- 
stinctu innato ad hosce status propendere, 
motusque suos ex intentione finis suscipe- 
re. Verbi gratia, ita ille instat in motu ad 
lucrum ; inquiens, “ Electrica operatio 
(de qua Gilbertus et alii post eum tantas 
excitarunt fabulas) non alia est quam 
corporis per fricationem !evem excitati 
appetitus, qui aérem non bene tolerat, sed 
aliud tangibile mavult, si reperiatur in 
propinquo.” Et liceret ex naturalis his- 
toriz scriptoribus permulta sympathiar- 
um ac antipathiarum exempla depromere, 
que proculdubio difficile esset ex me- 
chanicis rationibus declarare, nisisi forte 
juxta istas explicandi methodos liceat 
quidlibet ex quolibet deducere. Qualia 
numerantur animalium atque plantaram 
ingenite amicitie, inimicitieque; de- 
Jectus, sive dijudicatio ciborum quam 
animantium feetus juniores faciunt; pro- 
prietates rerum que magice, queque 
magnetice appellantur; philtra unguenti 
hopliatrici, sympathetici pulveris, et si- 
milia; de quibus quum non vacet lucu- 
lente despicere, omittam aliquid dicere ; 
et licet consulere que sparsim de iis 
tradunt nature interpretes ; et quae con- 
fertim affert Helmontius in tractatu ele- 
= de magnetica vulnerum curatione. 
ic loci etiam commemorari possent quae 
de venenis, et que de alexipharmacis, et 
de medicinis purgantibus medici ab ex- 
rientia edocti nos docent ; venena enim 
Bbininima quantitate non quidpiam leve 
detrimentum aut tenuem sensum affe- 
runt, sed plane execant; quid illud est 
Magne rei quod phalangii ictus, vel in- 


421 


fixus scorpionis aculeus demittit in corpus, 
ut corpus adeo ingenti atque inusitata 
mutatione afficeretur? cum /liano nar- 
rante, libro de Animalibus, morsus vesti- 
gia, que aspis imprimit, tam obscura et 
parva sipt, ut indicia vix acri oculorum 
acie deprehendantur: et exigua rabidi 
canis spuma diu in corpore latet, tandem 
quasi expergefacta vim diram et fortis- 
simam exerit: jam si quis putet tantum 
non exilem atomum unicam, que posset 
facile per pori alicujus cutanei patens os- 
tium evadere, vel inherentem alicui 
membro, vel corpus rapidissime pervo- 
lantem ac pervadentem, tantas strages 
edere, omnem motum machine perver- 
tere, ipsamque compagem dissolvere, is 
paria Epicuro et Asclepiadi facere vi- 
debitur, qui Galeno advertenti ejusmodi 
effectus et reliqua omnia ex primis quali- 
tatibus elementorum exponere tentabant, 
ita ut tandem cogerentur vel rationes 
afferre plane ineptas et ridiculas, vel ea 
negare, qu certissima experientia con- 
firmata essent; itaque inesse venenis 
spiritum vitalem adinodum potentem nos- 
tro spiritui vitali inimicum ; ubi alexi- 
pharmacis et cardiacis amicum atque be- 
nignum satius sit ingenue confiteri, quam 
sapere velle per impudentiam ; et mani- 
feste improbabilitati σοφὸν φάρμακον ad- 
hibere. Sed hactenus philosophis istis 
satis superque indultum est; proxime 
post eam nititur descendere in arenam 
alterum agmen sapientum, Democritus, 
Epicurus, Heron Pneumaticus, et similes; 
scilicet, ut contra nova hee principia 
causam suam agant, propterea quod e 
rerum natura omne vacuum penitus ex- 
cluserint; quod tamen videtur multis 
natures phenomenis egregie satisfacere. 
Nam si rebus interspersum inane con- 
cedatur, ponderis in eadem figura majoris 
minorisve facillime ratio redditur; et 
quomodo corpusculis subtilibus per me- 
atulos inanes transitus prebeatur; et 
quo pacto rarefactio et condensatio fiant ; 
et fere necessarium est ad intelligendum 
quomodo motus omnino dari possit, hoc 
supponere: ut Lucretius eleganter, 

Quod si non esset (vacuum secilicet) nulla ratione 

moveri 

Res possint; namque oflicium quod corporis extat 
Ollicere, atque obsture, id in omni tempore adesset 
Omnibus, haud igitur quicquam procedere possit, 
Principium quoniam cedendi nulla daret res. 
Nempe si universus mundus confertissima 
esset moles, continua materie stipata, nul- 


422 


lis spatjolis vacuis interceptis, si quod- 
piam corpus ex iis que intra hanc molem 
disposita sunt moveri e suo loco incipiat, 
locumque alterius invadere, necesse est 
ut id alterum corpus expellat; quod cor- 
pus quo concedet ? expellet nempe aliud, 
atque illud itidem aliud, et continuabitur 
expulsio ad infinitum non solum spatii 
sed et temporis; quum aut nullum prin- 
cipium hujusce motus esse possit, aut 
saltem nullus finis. 

Rursus finge moveri corpus per aérem, 
id ut contiguum aérem pellat, debet 
sane pilum quod aiunt sua superficie ver- 
sus ipsum procedere ; at tantulum spa- 
tium, quantula pili crassitudo est, occupa- 
tum est, quare se in eo sistere non potest, 
nisi prius aérem ex ipso depulerit. Quo- 
nam autem ipsum depellet? an per 
Jaiera ad jocum retrorsum? at nondum 
est ullus retrorsus locus, quando ipsum 
nonduim antrorsus processit. Igitur cum 
tantillum spatii, quantilla est pili crassitu- 
do, procedere non valeat, quia locus non 
est, quo aérem illum occupantem prc- 
trudere possit, neque habebit consequen- 
ter unde aérem ulteriorem propellat, sed 
necessitate revinctum in eodem loco sem- 
per herebit: que absurditates per ar- 
gumenta non ἀποδεικτικὰ inducte facile 
omnes a vacui positione elevantur. Quin 
hoc idem ostendunt experimenta trivialia 
eolipyle bombarde pneumatice, aliaque 
innumera, que apud Heronem in Spirit- 
alibus, Gassendo ad Epicurum, et pre- 
cipue apud Helmontium in Discursu de 
Vacuo Nature, occurrunt sane ex iis non- 
nulla pulcherrima atque vividissima. Nec 
tam philosophi hoc eximii inane suum 
extrudi, quam id fieri argumento inani, 
seu potius metaphysica quadam subtilitate, 
indignantur : nempe hac ; vacuum imagi- 
namur esse extensum, at hec materi 
proprietas est; nec vacuo, hoc est nihilo, 
competere potest: ergo vacuum dari re- 
pugnat. At similiter tenebree non dan- 
tur, quia ipsas tanquam nigredinem quan- 
dam concipimus; que color est corpori 
conveniens. Et cecitas non datur, quia 
necesse est ut ejus ideam ab aliquo positivo 
desumamus, et multa geminatis. Dein 
juxta hoc argumentum res sue existentiz 
veritatem a nostra phantasia petere de- 
bent, et que nos perperam cogitamus, 
ea vel non sunt, vel non aliter quam nos 
concipimus. Quinetiam quid si dixerim, 
Deum ubique esse absque vera quantitate? 


CARTESIANA HYPOTHESIS HAUD SATISFACIT = 


et animam toti corpori coéxistere absque 
proprie dicta extensione? quidni igitur 
et vacuus esse possit absque, extensi 
raeli? denique divina potestas valet uni- 
versam materilam preter eam que est 
hujus templi annihilare : id exempli cau- 
sa fieri supponatur ; retinebit certe tem- 
plum in hoc casu fines quos jam habet: 
at non possemus non imaginari ultra ter- 
minos hujusce templi exporrectum ali- 
quod spatil; igitur juxta hune argumen- 
tandi modum revera dabitur spatium, 
hoc est, quantitas corporea sive materia, 
quee tamen omnis jamjam annihilari dicta 
est: imo pariter concipimus ante condi- 
tum mundum ingens expansum exXtitisse; 
neque aliter cogitare possumus, utcunque 
aciem intellectus nostri intendamus. An 
inde sequitur revera tunc temporis im- 
mensam quandam materiam  fuisse? 
quod nemo absque manifesta cum impie- 
tate, tum absurditate dicturus est. 

Nunc ad triarios deventum est, et nos- 
trum agmen claudant hermetici philoso- 
phi; qui sive interpretes sive tortores 
nature audire debeant, saltem semet 
ipsi a secretioribus consiliis, et myste- 
riorum omnium intime conscios esse 
jactitant. Ab eorum singularibus ex- 
perimentis, que huic hypothesi mani- 
feste refragantur, recitandis consulto me 
temperabo ; etsi liceret fortassis ex unico 
authore plusquam sexcenta hujus generis 
depromere, cum ut meipsum ex infinitis 
preestantissima seligendi tedio subley- 
arem, tum precipue ut patientie audi- 
toram consuleretur; proponam itaque 
non nisi generalia quedam observata, 
que cum hisce principiis antithesim 
habere videntur. 

Primo, \taque observant hi philosophi 
omne corpus naturale mixtum, qualia 
sunt animantia, vegetabilia, mineralia, 
lapides et similia, ex duabus partibus 
omnino diversis atque distinctis constare } 
non secusac hominem ex anima et cor- 
pore : nimirum ex spiritu subtili, puro, po- 
tentissimo, et corpore opaco, faeculento, 
impuro atque imbelli : atque hac duo ig 
nis beneficio separari, et seipsa seorsim 
ostentare. 

Secundo, Spiritum istum ita rectifiea- 
ri, depurari ac perfici posse, ut nihil 
sordium habeat in se reliqui, neque ideo 
ignem sibi immerito importunum per 
ferre amplius, sed in superna avolare ; 
quod siquis eum apicem perfectionis 


_— 


PRAECIPUIS NATURZ PHENOMENIS. 423 


suze adeptum, fecibus suis, vel corpori 
derelicto restituere et remiscere moliatur, 
quasi priscum suum contubernalem im- 
purum aspernatus, atque abominatus 
refugit; et vix difficili arte acmulta in- 
dustria cogitur post multas prolatationes 
et circulationes descendere, et corpus il- 
lad suum purificare. 

Tertio, Observant hosce spiritus in 


prima specie reddunt suspectam ? annon 
diserte significant inesse rerum nature 
quidpiam arcanius, divinius, ac excelsius, 
quam quod rudi hac methodo mechani- 
ces queat attingi? Saltem materiam di- 
versi generis extare; corpora mixta ex 
suis specie discrepantibus principiis con- 
sistere, hoc est ex aqua, et spiritu aquam 
impregnante et coagulante; spiritus in 


itate valde exigua, omni totorum) corporibus singulis esse valde homogen- 
suorum virtute esse predita, admodum| eos; ideoque ignem non corpus perse- 
tibus validos esse, atque ingentia| cando, atomosque spirituales ex materia 
opera patrare. corporis sua acie fabricando, spiritus sep- 
Quarto, In corporibus per artem re-| arare; at solummodo aperiendo ostia, 
seratis, forte singulis, si res innotesceret,| per que spiritus evadant, prout gladii 
at certe multis, specificas et proprias cei acies exitum anime prebet se in auras 
tutes, per quas consensum suum sub re-| expiranti: dein ea corpora quibuscum 
bus quibusdam aut dissensum extremum | nostri oculi versantur non nisi rerum cor- 
testentur, reperiri; unde et quedam me-| tices et operimenta esse ; et nihil ad vir- 
dicamenti loco propinata egregiemembris tutes ipsarum conferre, imo istas potius 
vel visceribus quibusdam prodesse, que- | impedire, diminuere, retundere et retar- 
dam vero pessime officere deprehendan-| dare. Et reliqua aliquam multa ex his 
tur. | consequuntur, que huic Hypothesi partim 
- Quinto, Compertum habent, spiritus  directe repugnare, partim ipsam transcen- 
predictos in mole angusta alterius mate-| dere videntur, et quiddam altius pre se 
riz longe uberiori copiz immissos, ipsam | ferre ; que tamen particularius persequi 
totam in sue speciei tincturam et quali-| et demonstrare non vacat: ex quibus in- 
tatem convertere, et sibi ex ea quasi no-| ferri potest quod tutius atque consultius 
yum corpus efformare : ita ut seminum| sit, potius experimentis fructiferis ac nat- 
Yatio, virtus, natura hisce spiritibus con-| ural: histori diligenter incumbere, ex 
gruere videatur,dum speciem suam pro-| quibus multa effecta sat clare perspicere, 
| pagant et multiplicent; et sane hec ba-| et juxta eorum normam similia sperare 
_ sis esse videtur philosophice fidei, et huic | atque dirigere licet (quod abunde ex usu 
-fandamento mysterium lapidis inniti. | humani generis erit), quam ex remotis 
Serio, Notant res omnes vi suz artis | presumptionibus cum inani opere dis- 
inaquam ultimo reduci claram et insipi-| pendio, causas rerum fortassis inaccessas 
dam, ipsum durissimum adamantem, ar-) et sciri vetitas anxie perscrutari ; atque 
enam, vitrum, terramque originalem non interim pie credere ea sapientia divinam 
excipiendo; seminibus nempe omnibus, Majestatem hc omnia condidisse, ut 
ex quibus sapores, colores et similia pro- | magis ea mirari, quam percipere possi- 
flaunt, que prius inerant, per arcanum) mus, ut inservirent usibus nostris, dum 
quendam carnificem confectis ac inte-| contemplandi vires superarent; ideoque 
remptis. / demum ad causarum naturalium in puteo 
_ Septimo, Penes se reperiri menstrua) divine sapientie latentium comprehensio- 
am, que vocant, potestate corpora) nem nullum humani intellectus nisum as- 
lvendi, atque intimius penetrandi, pirare posse, nisi si quam ipse, ex bene- 
quam ignis noster longe potiori instruc- | placito suo, dignatus fuerit demisso ceeli- 
ta; quorum ope rerum nudas essentias tus radio illustrare. 
facile inspicere licet; per que rerum)  Restat jam ultimo, philosophorum sen- 
ipse vite ac spiritus intaminati nullo tentiis atque argumentis adductis, ea 
hegotio eruantur : et qu preterea noxia_ phenomena districte indicare, quibus per 
corrigendi, et pessime venenata reddendi Hypothesim haud fiat satis: quod cum 
innocua, imo salutaria, mirifica vi pol-| ex magna parte in precedentibus obiter 
lent. Annon hec omnia, et multo pla-| sit factum; nec liceat absque prolixitate 
Ta, et impensius miranda, que philosophi aliqua hac parte pro rei dignitate defun- 
isti se vidisse atque expertos esse per-| gi, non par est, ut patientiw vestre huma- 
Sancte affirmant, Hypothesim Cartesii | nissimi auditores, ulterius aliquod moles- 


————————————— el 


424 


tie crearem. Quapropter concludo, Hy- 
pothesim Cartesianam de materia et motu 
haud satisfacere precipuis nature pheno- 
menis. 


ORATIO MODERATORIA 


IN AUSPICIIS TERMINI, APRIL. 30, 1651. 


In vestris aspectibus omni gratia floren- 
tissimis ; in vestro vultu, vivam literarum 
virtutisque effigiem referenti; in vesira 
indole ad optima quzeque atque amplissi- 
ma comparata, dum presentis seculi gau- 
dia, et triumphos, spes, atque omina pos- 
terorum lzussima studivse contemplor, 
erumpit e gestienti pectore, non dico in- 
vita, sed tamen preceps, et quodam qua- 
si impetu extorta, hodierna gratulatio. 
Scilicet, cum ubique alias terraruin lite- 
ras oppressas, virtutem dejectam, wium- 
phantem barbariem, luxum atque igna- 
via diffuentes, omnia tenebris, sirepitu, 
sordibusque oppleta, attonila diu mente 
tacitaque perlustrassem; quamprimum 
ex isto squalore oculi in suum hoc ves- 
tre presentie elysium emergentes tam 
grati spectaculi avido se pastu reficerent, 
sensi et linguam stuporis sui vinculis vix- 
dum liberatam, cujusdamque lascivice im- 
patientia correptam, prepropero conatu 
in plurimam salutem vobis dicendam 
prosilientem. Salvere igitur vos jubeo, 
academici, etiam atque eliam omnes. 
Que salutatio prout e pectoris mei fundo 
et penetralibus, ex intimis precordiis, e 
promptissimo affectu nata, atque effusa 
est; ita utinam nulla eam doloris mistura 
cum ob vestras omnium vices, tum ob 
meas suscepti aliqua ex parte corrum- 
peret, ipsamque adeo e sui authoris ar- 
dentissimis votis pariter cum ispo e ves- 
tro conspectu retractaret; neque enim 
aut mihi ingratior necessitas, aut vobis 
immanius infortunium § obtigisse potue- 
runt, quam quod iniquus nobis omnibus 
infestusque Apollo me vobis hodie con- 
scivit moderatorem, vos mihi auditores ; 
ego sane (ut mei ineptitudinem ingenii, 
ut peritize inopiam, ut c#teros meos defec- 
tus conticescam) ego, inquam, unicus ves- 
tris tot discrepantibus sententiis, tam dis- 
pari genio, tam diverse expectationi sat- 


en 


ORATIO MODERATORIA 


isfacere eadem opera possem, qua simul 
et semel Jovis et Momi, Ulyssis et Ther- 
site, Democriti et Heracliti, partes age- 
re; aut in eadem scena Catonis et Ros- 
cii personas sustinere. Facilis est, 6 
Hercules, bivii tui ingressus. In promp- 
to tuze literze anxios calles dignoscere, ὃ 
Pythagora ; enigmatis tui perplexitates, 
sphinx versutissime, solvendo sum; at 
quibus ego technis, quo artificio effectum 
darem, ut per eundem spiritum, in ea- 
dem loquela, gravis pariter essem et lepi- 
dus, serius et facetus, dicaculus modes- 
tusque, hoc est nimirum ut vestram om- 
nium laudem et benevolentiam promere- 
rer? Heec estea difficultas que me cru- 
clat,haec qua me vestree omnium indigna- 
tioni, dicteriis censurisque torquendum 
propinabit. Si quid enim ego, quandocun- 
que sermones meos nostri officii et hujus- 
ce institui rationes exegerint, honesti et 
sobrii, bona scilicet mente, protulero ; ec- 
ce tot illi famelici jocorum chameleontes, 
hujusce loci, hujusce aéris parasiti, sua 
spe, sua preeda, suo venatu multati, indig- 
nanti stomacho, latrantibusque pulmoni- 
bus! quasunt pedum, cerebrique levitate, 
hinc se continuo proripiunt, obtusissimi 
moderatoris capiti quot imprecantes diras, 
quot furiarum atrocissimas vindicias ill 
meditantes. Revertentes autem si quos 
recta iter ad nos conficientes nacti fue- 
rint, quantee confestim bardos illos argu- 
unt insaniz qui proficiscantur audituri 
(utor eorum verbis)asinum rhetoricantem, 
truncum loquentem, aut ipsum potius stu- 
pidissimum moderatorem prolixe somni- 
antem. Sin ex altera parte aliquid de 
severioris styli rigida gravitate relax- 
ando, operam quis dederit oratiuncu- 
lam suam ameenioribus facetiarum condi- 
mentis temperare ; ilico, que nostra est 
fortuna,—ex ipso fonte leporum surgit 
amari aliquid—mirum ni in ridiculi ho- 
minis caput mille imputationum ‘calami 
collimentur; ni tergum illud puerile in- 
clementius vapulet; et ineptissimi hu- 
meri tot nugarum, cavillorum, stolidita- 
tum, et universa illa levium quisquiliarum 
farragine degraventur. Ita me misere 
ambiguum conspicitis, academici, iter 
serium et ridiculum, inter iram et jocum, 
inter sacrum et saxum solicita distrac- 
tionc hesitantem. Ex hujusce anxietatis 
equilibrio ut me expedirem, quum ad 
vestri judicii aram confugio, ad vestra 
provoco consilia, quam belle mihi consul 


ἝΝ 


IN AUSPICIIS TERMINI, APRIL. 30, 1651. 


atur, queso vos obnixe, ut animum ad- 
vertatis. Nil aliud e vobis plurimi quam 
sales, facetias, festivitates; id est, si 
mentem rei scrutemini penitius, nugas, 
scurrilitates, ineptias; perpauci rationes 
honestas, serias, solidas, austeras nimi- 
yum, sordidas torpidasque, sibi et huic 
loco deberi vociferantur. Alius me su- 
percilium strenue contrahere jubet, alter 
_explicare ; hic tetrice fronti erumnosam 
nubem induere; ille exporrecte sere- 
pum. Est qui me malit esse hilarem, est 
etiam qui tristem; hic ad lasciviam hor- 
tatur, ille ad severitatem: ut videam cla- 
_rissime, vestris modo moribus et volunta- 
_tibus obsequi velim, necesse esse, vel me 
| puerum preestare, vel senem referre, vel 
plane ludere, vel disertissime insanire. 
Ita quum intelligam vos omnes erga me 
_hedie esse animatos, quid m.tius restat, 
quam ut in vos indignabundus aciem 
| stringerem, et in hec ingentia opprobria 
libere orationi habenas -effunderem ἢ 
Eone tandem evaserint res nostre, audi- 
tores lepidissimi, ut vestris etiam suffra- 
giis hic ludus literarius in scenicam, he 
schole in theatrum, hzc subsellia in tot 
tabernas vertantur; vos autem ipsi ex 
academicis in spectatores, nos omnes in 
mimos atque histriones transeamus ? quin 
C protinus togz huic renuncio, comi- 
eum induor pallium; cucullo me exuo, 
_Tecipio soccos. Huic ipsi pileo larvarum 
prestigias sufficio; pudet enim hujusce 
-vultus, hujusce habitus, si me in hunce lo- 
cum importuna adegerit necessitas, non 
ad virtutem evehendam et propagandam ; 
‘non ad veritatem inquirendam et propug- 
_nandam ; non ad vestras egregias laudes 
‘meritissimis encomiis celebrandas, verum 
ad agenda coram vobis ludicrorum pro- 
| pudia, ad theatralem plausum mercena- 
rio ineptiarum dedecore emendicandum. 
Illud si verum sit, quod fama loquitur, 
| stomachos vestros solidi omnis cibi per- 
_ tesos, et dapium rhetoricarum nau seam 
et salubrioris philosophiz gravedinem 
usque adeo invasiss , ut preter futilia 
_— bellaria et putidissima nugarum 
fercula palato vestro nihil sapiat; ne 
ipsa sapientia, nisi insipida, neque ver- 
ilas, nisi jocis condita, neque ratio, nisi 
ridiculo tincta ; mala profecto sorte ego 
\vobis coquus sum datus, ad illum inan um 
deliciarum apparatum neque ingenio fac- 
tus, neque studio institutus. Si vel ipse 


nissine Muse non alio quam de- 
Vor. Il. 54 


425 


formes cachinnos attollentium ritu pul- 
chree vobis δὲ decore videantur; non 
ipse gratissime Gratiz preterquam ri- 
dentes arrideant, quo suo amplius merito 
sic locus Musarum antrum, regnum Apol- 
linis, domus literarum, templum virtutis, 
veritatis asylum, aut vos horum numinum 


longe amplissimorum ministri, myste, 


sacerdotes audiatis? quin potius novo 
numini Joco; numini inter tot Atas, 
Peenas, Parcas, Vejovesque jam tandem 
annumerando, augustissimum hoc delu- 
brum cum appositis sibi aris, hostiis, sta- 
tuis, sacrificulisque consecrentur. Aris, 
dixi, hostiis, statuis, sacrificulis? Ecce 
quam sine ullo negotio heec omnia (an 
vobis, sophistee, architectantibus?) pre- 
sentia atque parata sunt! vestree omnium 
aures sanctissima sunt joci altaria ; pro 
mole salsz sacrificio plerique astantium 
sui medullas -cerebelli, et fumigantis 
phantasie nidores certatim  obtulere. 
Uniuscujusque vestrum huic in mente 
Deo mille idola et simulachra eriguntur. 
Sin requirantur sacerdotes, ecce pro sua 
in jocum devotione procedunt in medium 
haud pauciores sexcentis tam sacrosancti 
muneris candidati ; in quibus tamen ego 
nomen non profiteormeum. Quin potius 
videor mihi non immerito indignari, si in 
hoc suo quondam imperio tam stramineo 
numini fasces submittat regina scientia- 
rum, mater artium, ceelestis philosophia ; 
coelestis, inquam, philosophia, nostri lux 
ingenii, mentis ambrosia, dux et magistra 
vite, medicina morum, animi paradisus, 
donum deorum longe optimum ; si ut huic 
ficto deo locus et successio prebean- 
tur, ex hisce scholis quasi quodam ejecta 
ostracismo exulabit divina veritas; ve- 
ritatem, dico, celi fillam, rerum legem, 
deorum autographum, supremum testem, 
proximum mentis aflinem, imo ipsius in- 
tellectus parentem, sobolem, conjugem, 
essentiam. Hoc nisi esset manifestum, 
si non ipsa res aperte pronunciaret, vix 
ipse mihi etiam preefracte aflirmanti fidem 
acquirendo fuissem, apud homines eous- 
que ingenuos aut hee tam preclara po- 
tuisse rejici, aut illa tam indigna, tam 
absurda obtinere. Que, queso, omnia 
quid aliud sunt, quam tot spurii mentis 
inceste abortus, wstuanlis ingenii spume, 
purgantis sese intellectus excrementa, 
vagabunde errores phantasiw, pinguioris 
Minervee sudores, insulsi sales, invenuste 
veneres, rustice urbanitates, horride, 


426 


barbareeque elegantie ? In quibus nihil 
sancti, nihil sani, nihil solidi, nihil rari; 
nihil, denique, in quo aut vis ingenii, aut 
vigor phantasiz, aut subtilitas acuminis, 
aut fides memorize, aut laus industrie 
eluceant, reperitur ; imo ne ipsius quidem 
aliquid inventionis; nisi hoc sit egregie 
invenire, sedulo nempe obsoleta jocorum 
scrinia excutere, sophisticorum actuum 
archiva recolere, sepultas excitare face- 
tias, antiquatas interpolare, alio donatas 
vultu edere; saltem novas quasdam et 
inauditas e tot communibus locis, e tam 
plene instructo promptuario colligere, e 
tam varia materia procudere, e tam dif- 
fusis campis excerpere ; 6 tot, demum, 
catenarum nodis, lancium capulis, bacu- 
lorum manubriis, ipsisque ollarum auri- 
culis, aliquas arripere jocandi ansas. 
Sin in hisce rebus quisquam plurimum 
levitatis et ineptize, stultitize et vecordiz, 
flagitii, obsccenitatis, injurie, et ipsius 
(proh dolor) impietatis desideraverit, 
nimium (heu nimium) harum fecium 
deprehendet ; etiam et expertus mirabi- 
tur fuisse usquam aliquos, in hoc olim 
gravissimo castissimoque Musarum hos- 
pitio, nugarum institores, talem audentes 
et gestu et lingua profiteri immodestiam, 
qualem vix, aut ne vix publicorum mo- 
rionum projecta licentia, neque scurra- 
rum de trivio effreenis protervia, neque 
ipsa Cynicorum perfricta impudentia pre 
se tulissent ; qualemque non dico severior 
aliquis Aristarchus, sed vel ipse Momus, 
horum licet non longissime absimilis, suo 
confixisset obelisco. Certe quis hisce 
ferat audire in locis tantam verborum 
turpitudinem, quantum stupendum fuerit 
aut castam mentem concipere, aut pudens 
os proferre, aut honestas aures aliquo 
gratulationis testimonio excipere potuis- 
se? Quis non commotior sustinuerit as- 
picere eos viros, quos- absque sollenni 
quadam reverentia cogitarl non debere 
ipsa virtus judicaverit, vobis non quidem 
frementibus, verum ridentibus etiam, ac 
applaudentibus, totis conviciorum plaus- 
tris oneratos, immanisque  petulantize 
spiculis impetitos ὃ Etiam nos quam 
hie virtutem non temeratam, quam in- 
nocentiam illasam, quem pudorem non 
explosum, quam sacrarum rerum majes- 
tatem illibatam quorundam facinore, om- 
nium favore, vidimus et audivimus? 
Cogitate, juvenes, serio, et despicite, quam 
graves ex errore isto vos maneant contu- 


be a 
δ, 
a 


ORATIO MODERATORIA 


melie ; quam dura et infesta de vobis jue 
dicia apud omnes excitetis? Videamini 
vobis audire, id quod res est, plerosque 
ita de vobis statuentes, macilenta oppor 
tere esse ea ingenla, que tam inanibus 
vescantur alimentis; conspurcatissimam 

indolem, que sordes istas scurrilitatum 
tam avide et oblectanter deglutiat; pu- 
dendam esse illorum animorum scabiem, 
quos adeo infimee stimuli voluptatis pun- 

gant titillentque ; lubricum esse et incon- 
stantem mentis habitum, quem leves adeo 
venti moveant et concutiant; hebetes, 
Janguidosque sensus, ad quos tam aperte 
insulsitates sub ingenii sapore et colori- 
bus veniant abeantque. Illos, demum, 
homines, vos, inquam, non optime esse 
moratos, quos ita perspicuum est a gra- 
vissimis hisce morum pestibus et certissi- 
mis pudoris corruptelis non abhorrere. 
Innocentes jocos, tempestivos sales, lib- 
erales facetias (ita me Muse omnes et 
gratiz ament) nemo est usquam qui me 
sincerius diligat; nemo qui tetricam il- 
lam et inanem plerumque austeritatem 
vehementius detestetur. Erat festivita- 
tum qualecunque genus, quod neque in- 
fra suam majestatem reges gloriosissimi, 
neque citra suam dignitatem consules 
eminentissimi, neque contra suam gravi- 
tatem sapientes cordatissimi sunt arbitra- 
ti: exempla Philippi, regis fortissimi 
simul et lepidissimi; Cesaris illius Oe- 

tavii, augustissimi non minus jocatoris 
quam bellatoris; elegantiam Scipionum 
decantatissimam ; et consularis scurre 
M. Tullii tres facetiarum libros. Tot 
deinde Socrates, Diogenes, Zenones, 
Democritosque sua seria his ludis verten- 

tes quid attinet commemorare ? Res ipsa 
loquatur. Ecqua sit a strictioris disci- 
pling, cui nos potissimum incumbimus, 
molestiis suavior respiratio? ecqua ab 
hujusce pulveris intensissimis sudoribus 
relaxatio utilior? ecquid a. literario la- 

bore otium honestius? an aliud quippiam 

condimenti austerius pabulum philosophi- 

cum juctndius temperet, quam moderata 

festivitatum tinctura, quam honesta lepo- 

rum ameenitas? Heec nempe languen- 

tes spiritus reparat et recolligit, hee tris- 

tes solvit affectus, hac ab immodica ani- 

mum attentione avertit ; de satietate refi- 

cit, de fatigatione renovat; adimit lan- 

guores, vires redintegrat: exitum, deni- 

que, heec optatum superfluis phantasie fu- 

mis subministrat, quibus si non hbera 


_ 


- — a ee. CU 
- - 


IN AUSPICHS TERMINI, APRIL. 30, 1651. 


concedatur expiratio, redeunt in sese, et 
in spissum obstipati coagulum sua ani- 
mum densissima ubertate obstruunt suffo- 
ut dum induere gravitatem 

n et Me@stitiam juvenes videamur, 

biliosa extemplo quadam insania impru- 
dentes implicemur. Istos vapores fes- 
tivitas discutit, recludit meatus, exhila- 
rat spiritus, animum laxat et distendit, 
ut jam mobilior alacriorque, sibique 
non impar suis ipse officiis defungatur. 
Enimvero tumidum illud supercilium, 
compositos ad erumnas vultus, Clean- 
theam faciem morti concolorem, verba 
affectatam quandam gravitatem et fastuo- 
sam prudentiam ostentantia, tragicos ges- 
tus Erynnias potius quam Musas, Eu- 
Menides quam Gratias, Rhadamanthum 
aliquem quam Apollinem addecentes, et 
nostra etas et hujusce loci genius repudi- 
ant. Vivimus nos non in stoa, sed in aca- 
demia ; non in Areopago, sed in Lyceo; 
invita nobis ora nulla adhuc senectus cor- 
Tugavit, ut urbicos potius patruos quam 
nes academicos sapiamus. Utamim 

Tr, Si cui vestrum allubescat, per me 

is castis quidem illis, modestis ac in- 
nocentibus, reliqui modo injurii, obscceni, 
Sacrilegi, quo digni sunt, eant ad corvos. 
Estis tamen monendi, ut cetera facetiis 
vestris loco, tempori, personis congrua 
adessent, modum quoque esse adhiben- 
dum: quem sane hactenus defuisse, tes- 
tetur illa, que mentes vestras occupavit 
immodica nescio que voluptatis titillatio. 
Intra nullos sese terminos continebat hy- 
@ropicus ridendi appetitus. Ad hune lo- 
tum frequentes confiuxistis, an discendi. 
ain audiendi, an proficiendi, imo vero sola 
hinc ridendi, illinc jocandi gratia? Qua- 
᾿ ginon alibi quam hic suam celebraret 
aulam ipsa stultitia, suas hic ageret nun- 
dinas, et universale nugarum emporium ; 
sScommata, convitia, barbarismos bibula 
aure sorbetis, mox evomitis rursus omnia 
in auriculis concocta,et sua plau- 

sus bene aucta Echo, quasi era Dodonwa 
Tesonatis. Nihil est ab omni adeo levi- 
fate abludens aut sejunctum, quod vos 
Statim, qu vestra est alchymia, in risus 
δῖ jocos non commutetis. Risit Zeuxis 
ig a se pictam ; risit Chrysippus asi- 
ficis vescentem ; uterque ridendo 
Obiere. Vos etiam quotidie, omnium ho- 
Tarum homines, inspicere licet, anilia 
deliramenta et ficu non digna 
edentes, tantum non ridendo emor- 


tuos. Illa ex orationibus demantur, nihil 
placet: nor dignitas, non concinnitas, 
non gravitas, non elegantia, nec pondus, 
nec ornamentum; neque nervi, neque 
aculei, neque robur deinde, neque pul- 
chritudo. Non delicatos nares vel frag- 
rantissimi rhetorice flosculi; non pala- 
tum mellitissime verborum illecebre; 
nec oculos lumina ulla, nec pigmenta, 
neque lenocinia oblectarunt; ipse figure 
deformes erant; ipsa argumenta argue- 
bantur, ipse rationes obbrutuerunt, om- 
nia preter unicum jocum rejecta, preter 
unicum illum petulantem Cupidinem, qui 
vestra omnium corda animosque tyranni- 
co aliquo telo fixisse, vulnerasse, domuis- 
se videbatur. Ab indecora hac effuse 
ineptiendi libidine illud saltem vos coér- 
ceat, quod minime sint in illo ridendi lo- 
co res nostre constitute. Et nostris sus- 
picionibus, et plerisque aliorum calculis 
exitio addicti, isto modo academiz fu- 
nera curemus, ne minime alii nostram 
misericordia calamitatem prosequantur, 
dum nostris ipsi instantibus fatis Sardonio 
hoe risu quasi gratulari videamur. 

Et jam vestra mihi vicissim, auditores 
humanissimi, opus est indulgentia, ne 
forte minus arrideat vobis hec mea pro- 
lixa declamatio potius, quam oratio. 
Quin redeamus pariter in gratiam, inque 
illa, que ad nostrum omnium decus pro- 
movendum, ad illustrandam academize 
gloriam, ad eluendas presentis infamie 
maculas, ad rei literarie (heu jam afflictis- 
sim) solatium faciant, unanimi industria 
contendamus. Solenni vos obtestor de- 
siderio, academici, virtutem imprimis et 
modestiam, integritatem vite, morum 
comitatem, animi lingugeque temperan- 
tiam et castitatem amplecti, prosequi, 
venerari.. Erigite vestros de hodierno 
torpore vivaces animos; turpissimum 
illum desidie somnum et veternum ex- 
cutite. Peculiarem horum temporum 
ignaviam corruptricem morum, decoctri- 
cem ingenii, nutricem et lacunam vitio- 
rum, magni cujusque et egregii solam pe- 
ne et certissimam hostem, procul in suas 
regiones facessere jubeatis. Quin omni- 
bus diligenti# nervis, forti animo, fer- 
vido conatu, invictis studiis, sudoribus et 
Vigiliis obite literas nobiles, eximias, im- 
mortales, mentis vestre viteque castis- 
simas delicias, suavissimas epulas, ditis- 
simum thesauram, tutissimum presidi- 
um, pulcherrimum ornamentum. Ament 


428 


sua deliria, indulgeant suis somniis fanat- 
ica secula; suam ipsi lucem manibus 
pedibusque eant extinctum: de yita et 
statu innocentium literarum, acclamante 
et hic justitiam popello, extrema sententia 
statuant; absit ut vos ea contaminati in- 
sania virgineo renuncietis choro, eas 
deseratis literas, per quas steterunt hac- 
tenus, et in £ternum stabunt sua inviolata 
numini reverentia, sua _ virtuti laus, suus 
veritati locus: per quas hucusque peren- 
narunt limpidissimi hi Castalidum fontes, 
per quas effloruit hoc Musarum Elysium ; 
per quas vestra academiz preestet virtus, 
ut ex hoc inglorio atque infami seculo 
eluctetur. Hurum utcunque auxilio lite- 
rarum supra importune plebecule per- 
petuo jam vobis obstrepentis despectissi- 
mam sortem vos attollite ; harum ope de 
popularis cstimil ingratissimo contemptu, 
de publici obloquii flagellis, de injuriis 
temporum vos vindicate ; ne forte exist- 
ant haud pauci faleras vestras non im- 
merito detractas, nuperimaque ista tri- 
butorum onera vere asinis imposita as- 
serentes. Harum, denique, presidio fre- 
ti grassantem inscitiam ejicere ; suc- 
cumbeniem veritatem excitare; renas- 
centium errorum et novitatum indignis- 
sima monstra profiigare; nostramque 
adeo academiam in sui honoris pristinum 
fastigium revehere connitamini: nullo 
non genere literarum feracissima vestra 
ingenia excolite ; nullis - cireumscripta 
finibus, nullis inclusa angustiis, nullis 
emensa spatlis, nusquam aut ripas aut 
obices agnoscens in immensum evagetur 
vestra cognitio: in ardua nature ascen- 
dite ; in abyssos veritatis vos immergite ; 
in adyta scientiarum penetrate: sup- 
pudeat vos ulla esse omnino in scientiis 
arcana vestre diligentiz inaccessa, ullos 
calles vestris non impressos vestigiis, 
ullas tenebras vestri intellectus fulgore 
non illustratas, ullam aut linguam tam 
absonam, aut dialectum tam difficilem, 
ut vestri aciem captus effugiat. Nempe 
dum vos assidue legitis, subtiliter dis- 
seritis, facunde peroratis, quis pudor est 
utilissimam simul et pulcherrimam ma- 
thesin sua obscurilate quasi obsignatam 
intra prodigiosos characterum cortices 
delitescere ; divinam geometriam paucos 
ultra superficiem attingere ; in solidum, 
in profundum, in ipsa scientiz intima, 
ubi lateant usus magis quam ostentatio, 
neminem descendere ; quod cecos illos 


ORATIO MODERATORIA 


et implicatos 
acuminis industrii Ariadneo filo extricare 
satagant vel duo vel nemo: in geographia 
terras incognitas, et nihil ultra relinqui; 
illustrem astrorum scientiam, miramque 
opticen irrefracto constantis animi radio 
perpaucos intueri ; patentes et foecundis- | 
simos Arabismi agros ignorari; sancte 
linguz mysteria czeca devotione coli 
potius,quam cognosci; Graecos a Barbaris, 
in mediis hisce Athenis, plurimorum — 
judicio non dissonare; relique omnia 
quamlibet optima, quanquam _preclara, 
modo inesse aliquid difficultatis summa 
species ostentet, sicco pede preteriri? 
Ecce, dum hee loquor, tacito obrepens 
incessu, in suos fontes labitur, in suum 
caput pervenit nostra parznesis; ad 
sacrosanctam philosophiam scientiarum 
parentem dixero, an deam quandam, de- 
gentem in ccelis, metientem infinita, 
scrutantem profundissima, contemplan- 
tem singula, complectentem universa ; 
cujus ego nunquam fuerim confertis- 
simas divitias, eximiam utilitatem, miros 
effectus, digna encomia_ celebrando; 
quo pacto nempe animum formet et 
fabricet, vitam disponat, actiones regat, 
pellat vitia, expugnet passiones, errores 
discutiat, liberet ab e2rumnis, solicitudines 
detrahat; per ancipita fluctuantium 
dirigat cursum, agenda et omittenda de- 
monstret; in Dei, in nature, in veritatis 
sinum perducat, det animo latius regnare, 
omnia possidere, et in suam originem 
redire; admoveat tamen ea ambigua 
vile, et secreta rerum diseernantur, 
eaque efhciat pleraque, que stupor 
potius, quam loguela, religio, quam 
laudes silentium quam preconium, mens 
luculentius, guam lingua docebunt, et 
explicabunt; de quibus loqui est te- 
meritas, et loguendo detralhere sacrile- 
gium. Ad talis tanteeque discipline stu- 
dium acriter capessendum me vos ἴῃς 
citare dedecus fuerit; equius erit spe- 
rare vestram indolem vice esse stimu- 
lorum; apud vos rei pulchritudinem pro 
centum precibus, necessitatem vero pro 
mille fore argumentis. Ducem nobis, et 
perpetuum in philosophia  dictatorem 
multi tractus, et prescriptio temporis, 
continue veneratio antiquitatis tradidit 
nobis Aristotelem, dignum mehercle hoe 
principatu ; acerrimi ingenii, omnigen® 
doctrine, indefessee industria virum$ 
quem non immerito et ego dubitem cum 


numerorum labyrinthes 


| 
! 
\ 
Ι 
i 


i 
᾿ 
εἶ 


“᾿ 


—— ss =a ts νυν ΨΥ τχΤ —_— 
- 
Υγ 
i 


IN AUSPICIIS TERMINI, APRIL. 30, 1651. 


clarissimo rhetore an scientia rerum, an 
m copia, an eloquendi suavitate, 
an inventionum acumine, an varietate 
clariorem putem. Stet illi (per 
me) sua integra et inconcussa in his locis 
authoritas ; maneat suum imperium, fru- 
atur suis fasoibus ; revocetis vos modo 
in animum neutiquam constare, an illum 
unum genuerit philosophia, in quo omnes 
-guas vires experiretur; neminem unum 
tot arduis, ambiguis, secretis; imo ne 
manifestis quidem pervidendis suffecisse ; 
naiuram in unici pectoris angustiis infin- 
itos suos thesauros, diffusissimasque opes 
nunquam conclusisse ; libero demum vos 
ortos esse judicio, intellectu sui juris, 
mente nulli imperio obnoxia ; aptos natos 
os esse tam imperare, quam subjici, tam 
preire, quam sequi, tam probare quam 
eredere, tam invenire quam doceri. So- 
lius ingenium vestrum veritatis jugo et 
arbitrio permiltite. Exerceat illa quan- 
dam in vos, si velit, tyrannidem ; ejus 
-numen colite, ejus erin litate ; in 
hunc vestros oculos scopum dirigite; in 
hance iter cynosuram intendite. Sit hc 
vestre palma victoriz#, vestre brabium 
certaminis, vestri tropheum prelii ; elici- 
at nobis ceelestem hanc flammam vester 
| disputandi conflictus; emergat heec har- 
-monia e vyestris tot dissonantibus sen- 
tentiis; in hune vos portum  con- 
trariis hisce ventis, stabiliente cursum 
sinceritatis et modestie Saburra, tenente 
}elavum peritia, sedulitatis remis promo- 
| ventibus velificamini. Obstet veritati apud 
vos nullum sect studium, nulla sententie 
pervicacia, nullus amor novitatis, nullum 
,Vetustatis preejudicium. Quanquam nol- 
| lem vos (nisi sacrilegi esse velitis) anti- 
quitatem plane aut respuere, aut asper- 
‘nari: debetur sua illi religio, sua reveren- 
tia ; heec nobis preivit ; hic faces pretu- 
lit, [hac artes et prudentiam invenit], hac 
ealles scientie indicavit; id autem, ad 
quod ct hee et cetera referantur, veritas 
est; hee ditat, hee perficit, hae nobil- 
ταὶ animam ; hac nihil prius, nihil anti- 
psig nihil sanctius esse debet ; vetusta- 
)tem igitur oportet jure suo diligere, ver- 
‘itatem venerari ; banc «stimare, illam 
ra huic studere, illam sectari. 
vissime pudeat vos novitatis studio, 
vel quodam potius consuetie veritatis fas- 
tidio prisca et vera contemnere, hesterna 
et falsa aucupari ; putide hoe est levita- 
tis, nefariee injurie, pudende ingratitu- 


| 


429 


dinis ; levitatis, inquam, veritatem agni- 
tam, injuriz dudum_ obtinentem, ingrati- 
tudinis aliorum opera inventam et tradi- 
tam rejicere et abdicare. Quam etiam 
turpe fuerit vos, morbo quodam et fana- 
tica ambitione agitatos, tumulata obitu 
feliciter errorum porteutae suis nobis 
cineribus resuscitare ; Epicuri intermun- 
dia, Democritum inane, Deos in otio et 
desidia feriantes, animam Galeni aut 
Dicearchi quandam 6 nescio quibus 
elementorum Suzygiis contemperatam, 
et.consimilia his falsa, explosa, absurda 
et impia dogmata novo apparatu, recente 
pompa in has scholas postliminio redu- 
cere. Sin quis signatum presente nota 
nummum nobis velit procudere, licet hoc 
per me, semperque licebit, modo non 
fictum, non fucatum, non adulterinum. 
Veritati enim nove, et hactenus inaudite 
primum apposuisse calculum, veritatem 
tot secula latentem e tenebris eruisse, 
laudande est inventionis, invidende lib- 
ertatis, sempiterne glorie. Illud autem 
serio vos commoneo, ne veritati sit fraud, 
neutiquam eam in ornatu semper eleganti, 
nec perpetuo aut pexam cincinnis, aut 
calamistris comptam, nec unguentis de- 
libutam, nec exoticis luminibus decora- 
tam; nullis fucis, nullis vocum lautitiis 
inquinatam, non in ameenis continuo 
viretis, nec tam in Platonis alicujus aut 
Theophrasti mellitissimis sermonibus, 
quam in scholasticis spinis et salebris, in 
quadam vocabulorum barbarie horridam, 
incultam, invenustam versari et residere : 
non sunt illie vestris manibus squalidi 
scholastic! omnino deponendi; habent 
illi suum si non cultum, at fructum ; 
utilitatem, si non concinnitatem ; habent 
suum in pectore, si non in lingua Mer- 
curium. Quid etiam si illi ingemio plus 
quam arte valuerint; si suas ipsi umbras 
aliquando fortiter debellarint, et larvas 
confoderint acuto nimium pugione ; si 
nulli experientia# multas scientias, exili 
fundamento operosas_ structuraS ineedifi- 
caverint; si denique e nature visceribus 
paucas telas, e suis ipsorum plurimas et 
subtilissimas confecerint ? ut raro verita- 
tem sint assequuti, fungentur saltem 
vobis vice cotis ; proderunt si minus ma- 
teria, at modo utcunque disputand!; ver- 
itatem in suo et simplice habitu dignos- 
cere, presse stricteque disserere, sagaci- 
ter inquirere, circumspecte explorare, 
ambiguitates tollere, difficultates enodare, 


430 ORATIO HABITA QUINTO NOVEMB. ANNO 1651. 


scrupulos diluere, involuta evolvere, flex- 
animis syllogismis et infirmare falsa et 
vera confirmare, vos instruent atque edo- 
cebunt. Ulterius vos ego institutos, plu- 
ribusque admonitos voluissem; at ecce 
jam incipio vereri, academici, ne immod- 
icus vestre lascivie vindex nimio pro- 
lixitatis tormento patientiam vestram ex- 
ercuerim; ne auditorum jam tandem 
plerosque probe obtusos, ipsoque adeo 
illepido suo moderatore reddiderim stu- 
pidiores. Retraho idcirco meipsum in 
salutem tam dissitis jam orationis inter- 
vallis disjunctam iteram mihi iterumque 
repetendum, Salvete. Valete. Dixi. 

Vos autem, doctissimi, respondens. pa- 
riter et opponentes, efficite, ut dum ex- 
terno huic actui inesse aliquid, imo plu- 
rimum bonitatis aperte demonstretis, tu 
propriam ipse thesin defendendo evertas, 
vos arguendo id probetis, quod argu- 
mentis evincere non possitis. Vide 
etiam tu veritatem rerum divino con- 
formem esse intellectui valide et per- 
spicue astruendo, ut tua etiam sententia 
ipsi veritati conformis esse videatur. Ita 
fiet ut tue virtuti et diligentize cum ver- 
itas ipsa, tum et nos omnes plurimum 
debeamus ; illa, quam in divinam a deo 
originem retulisti; nos etiam, quos ad 
tam excelsam et celestem rem ardentis- 
simo conatu amplectandam animabis. 

Unicum est, academici, quod me fugit 
perorantem ; cujus vos etiamnum partic- 
ipes facere, nescio an gratum fuerit. 
Habituri estis propediem ex voto vestro 
et sententia animi moderatores duos. 
Unum nuperrimum tripodem vestrum, 
ipsas, ut probe meministis, jocorum de- 
licias. Alterum autem, non tripodem 
quidem illum, veram omnium tamen 
(quos ego quidem cognovi unquam). bi- 
pedum lepidissinum. Quod cum ita se 
habeat, noluissem ego utcunque exiguis 
meis, si que adfuissent, facetiarum fer- 
culis tantas lautitias minima ex parte 
antevertendo stomachum  vestrum fre- 
gisse. Valete, et strenue expectate. 
Vos autem agite. Dixi. 


: my 
ORATIO he) 


, 
HABITA QUINTO NOV. ANNO 1651, 
IN AULA 5. TRIN. COLLEGIL. | 


Reverendissime Presul, Nobilissime Ju- 
venis, Gravissemi ~ Viri, Juventus 
Academica. | 

Uxtimus jam tandem leti.nuncii preco | 

fores vestras-pulsat, et si non intus per- — 

strepens gaudium omnem vobis foris | 
oberrantium ademit conscientiam, be-— 
nevolarum sibi aurium introitum recludi — 
precatur. Jamdiu est ex quo diurne 
solennitatis moram perpessa nox hee » 
longe augustissima suo tandem ordine 
succedere gestit, suasque adesse jam — 
vices jubila vestra excipiendi 5101 pariter — 
ac vobis abunde gratulatur. Enimvero 
dignior haud immerito sibi visa, que 
exultationis vestre potissimas partes sibi — 
vindicaret, utpote quam non eousque ac | 
hodiernam lucem tam immanis trageedie — 
designatio inquinavit; queque infandi 
facinoris (horribile dictu!) peracti modo 
ac perpetrati funestissimis — effectibus 
suum primo tenebrarum velum obduxis- 
set. Fuerit certe hujusce rei fidelem 
memoriam in tot annorum vertentium 
vestigiis altius impressam, luculenta to- 
ties, hodierna presertim, facundissimor- 
um virorum commemoratione renovatam, 
vegetiores [ΕΠ vestre appetitus ex- 
saturasse; minime tamen fastidiosa res 
est gaudium; dum pascit animum, irritat 
acrius ad recentes continuo succos e pa- 
bulo suo exugendos, et hujusce hydra, 
quam excisam hodie et profligatam cele- 
bramus, illud ingenium est, ut quantum- 
vis innumeris sui capitibus detectis et 
amputatis, novi tamen semper aliquid 
monstri subnascatur; in quod vos gaudil 
et gratitudinis triumphos ageretis. De- 
clinavit jam dies, ne sinite ut vester 
etiam leetandi impetus consenescat. Quod 
restat, celebris curriculi festis tripudiis 
alacrius absolvite. Descendens sol ves 
ter major appareat, et fortior gaudii flam- 
ma in tenebras modo abitura. Sed quid 
ego frustra curiosi molior, dum illos in 
pectoribus vestris igniculos acrius inflam- 
mo, qui ut langueant unquam aut defiei- 
ant, non est verendum, dum id solum 


fide in animo recolatis, quantum hoc sit 
beneficii quod accepistis, qualis illa ca- 
lamitas fuerit quam evitastis ? Beneficium 
inguam non simplex aut unicum, verum 
tot feetum et pragnans beneficiis, quot 
poterant nobis prestare continuata pax, 
conservata respublica, stabilita religio, 
optimi principis, sobolis regi serenis- 
sim, consultissimorum procerum, uni- 
versi adeo regni salus imminentis exitii 
faucibus erepta; quin et per ipsum, ut 
olim, restituta vis legibus, judiciis author- 
itas, rediens cultus agris, sacris honos, 
hominibus securitas, suo cuique rerum 
suarum possessio; tanta vero depulsa 
calamitas, quanta fuisset, tam ingentibus 
beneficiis semel nec opinantes excidisse. 
O inauspicatam miseriam, que tot nos 
tantisque bonis spoliare potuit! potuit ? 
imo tentavit. O infaustum scelus, cujus 
tanta miseria effectus extitisset! scelus ! 
imo omnium scelerum caput et fastigi- 
um, cujus respectu reliqua omnia juste 
et sancta admissa, et quocum collata di- 
rissima parricidia excusanda, imo lau- 
danda viderentur. Evolvamus monu- 
menta temporum, fidem histori appel- 
lemus, archiva gentium, acta curiarum, 
barbarorum instituta scrutemur ; prodat 
nobis intima veritatis conscientia, quod- 
cunque flagitii aut foras lux protulit, aut 
opacee tenebre obruerunt; quin et in 
conspectu nobis statuamus exquisiti ali- 
quam facinoris effigiem, quod nec sus- 
picio majorum somniare, nec posterorum 
queat credulitas admittere; quod qui 
presenti seculo intersint, non nisi stu- 
pidi et exanimes videant, videant tamen : 
jcompingatur in unum quicquid excocte 
jet conquisite seevitie Thracia stabula, 
Taurice are, Thyestee epule, Siculi 
eruciatus ; quicquid Marianz, Sullane, 
Antoniane: proscriptiones, denique quod- 
ungue immanitatis exemplum aut vere 

toria, aut ficte tragcedia representat. 
‘Ecce hujusce diei ingeniosam carnifici- 
, in qua hee omnia cum amplo faen- 
5 convenerint et conspiraverint. Ecce 
slus, quod nullus unquam successus 
honestasset ; quod illi ipsi, quorum 
eptum est gratia, pre se ferunt odis- 
! En proditionem, quam vel neuter 
ilippus ainasset, nec Macedo, nec His- 
anus ; cujus artifices primarii Loiolite, 
um czteros mortales pangendis technis, 
lisque consuendis vincere dicantur, in 
> seipsos multis parasangis videntur 


| 


ORATIO HABITA QUINTO NOVEMB. ANNO 1651. 


431 


superasse. Ecce vero quo me impor- 
tune et intemperantis loquelz preepostero 
ordine rapuil sceleris nondum perspecti 
aut explorati detestatio! Cautius vos 
maturiusque consiliis usi eousque vehe- 
mentiores affectus pr®trahite et inhibete, 
donec extractis e suo cinere hodierni qua 
mali, qua emolumenti originibus, vestra 
haud injuria sanctissimumque gaudium 
gravissimaque indignatio suos impetus 
accipiant. [1185 igitur ut et rescire quea- 
tis accuratius, et dignius zstimare, indul- 
gete, queso pacem vestram el patientiam, 
humanissimi auditores, oratori vestro, si 
usitati moris pomeeria presentisque officii 
quasi oleas transgressus, vobis ob oculos 
illorum temporum (quorum hec pestis 
summam felicitatem oppugnatum ibat et 
eversum) imaginem quandam proposue- 
rit, equidem rudem illam et imperfectam, 
sed que pulchrior longe atque augustior 
videretur, si nacta esset oratorem, eam 
non dico exornando, sed enarrando ido- 
neum. 

Agebant halcyonis dies insule he for- 
tunate, 115 omnibus bonis, copiisque flo- 
rentes, que aut liberali indulgentia nu- 
minis, aut optimorum principum solertia 
et cura in aliquam unquam gentem exun- 
daverint. Que bona plurima sane atque 
amplissima, alte et diuturne pacis bene- 
ficio firma et quasi perpetua reddeban- 
tur. Cives omnibus amici, sibi mutuo 
fratres cum exteris feedera, inter se con- 
cordiam coluerant; nec tam illa concor- 
dia fuit quam charitas, non in cessatione 
armorum publica, sed in intima animo- 
rum conjunctione sita. Augusti in hoc 
orbe altero tempora revocata aspeximus, 
quum sole Jani edes occluse, reliquo- 
rum numinum fores starent aperte. De- 
scenderat pridem e c@lo Astra, suasque 
in curiis sedes fixas posuerat, certa du- 
dum apud se nisi invita non redeundi. 
Hine vis pulsa, propugnatum fas, securi- 
tate innocentia, arimis imbecillitas donata 
est. Judicii sellas occupabant viri gra- 
ves, sciectia, dignitate, integritate prees- 
tantes ; per quos stetit ne plus ipsa po- 
tentia posset quam jus, et ne fortune po- 
tius quam merito premia cederent. Nee 
delinquere impune, nec immuniter me- 
reri fuit. Etiam infime sortis viris per 
virtutis scalas gradum ad honores facere 
tuto licuit, et qui culmen dignitatis obti- 
nuerant, ab invidiw telis securi emine- 
bant. Nec egenis ab injuria, nee locu- 


432 


pletibus a rapina periculum imminuit. 
Nec in foro strepitus uspiam, nec extra 
forum querele audite sunt. Isto pacto 
coeuntes inter se pax et justitia miram 
omnium ordinum opulentiam procreave- 
rant. Per hance faoile, per illam tutum 
erat ditescere ; quum in acquisitas opes 
nec grassare aperta vis nec occulta latro- 
cinia auderent. Crimen videri potuit 
tunc temporis pauper esse, et tremende 
cujusdam ignaviee tam facili clivo opimi- 
orem statum non ascendere. Tutum et 
pervium mare mercatoribus (qued facile 
industria principis effecerat, nec minus 
exterorum propensus favor, tam _beatz 
genti pre pudore non adversantium) in- 
digenas nobis Indie ac Arabie gazas 
comparaverat. In sinum agricole sur- 
sum terra uberes proventus, aureosgue 
desuper imbres placidum ccelum funde- 
bat. Opifici deesse citius manus, quam 
merces poterant, ceeterique passim ordi- 
nes hominum suis quisque opibus afflue- 
bat. lta fixas pace, fultasque res squi- 
tate Britanaiz prosperes divite etiam 
splendidas prestiterant, ac multo sanctio- 
rem ornatum, honestiusque preesidium li- 
tere late triumphantes contulerunt. Me- 
minerant tunc homines Musas Jovis filias 
esse, suoque illas honore fraudari sacri- 
Jegii esse ducebant. Etiam qui eas am- 
bire non possent, devote tamen colere 
didicerunt, inque aliis suscipiebant non 
inviti quas in se cum meerore desidera- 
rent. Nimirum artes tune dierum certa 
spes aluit et impinguavit, lautisque Mi- 
nervalibus cultores suos remunerando 
erat ipsa eruditio. Tum sapientie stu- 
dere non erat desipere; nec ad fastigi- 
um doctringe aspirare, projicere se fuit in 
abyssum paupertatis. In hisce templis 
sapientie, quam venerabilis mystarum, 
quam candidatorum spectabilis frequen- 
tia versabatur? In singulis hisce orbi- 
bus literariis quam conspicuus siderum 
globus fulgebat? Quoties seipsam regia 
majestas ad aras Musarum venerabun- 
dam demisit? Quoties nostram hance 
rempublicam Platonis rex philosophus 
invisebat, et quasi gavisa est aula se de- 
gere in academia? οἱ sacris pedibus 
palestra hee terebatur? Quam tunc 
nituit toga, et nostrum insigniter laure- 
tum effloruit? Felicitatis nostre infi- 
mos gradus, et prima quasi rudimenta 
accepislis; qui restat apex et cumulus 
redundantis gloria excelsiori nos invidie 


ΠΝ 


ORATIO HABITA QUINTO NOVEMB. ANNO 1651. 


subjecit, qui nostram coronando erat, imo 
consecrando felicitatem. Religio nem 
nostram dico, sanctam illam et intamina- 
tam; puram fide, pulchram ordine, vene- 
randis ritibus decoram, qua nulla unquam 
gens vel usurpare potuit vel exoptare aut 
veriorem aut pulchriorem. In qua vix 
aliquid fuit quod superbia contemnere, 
vix quod calumnia accusare, nihil fere 
quod desiderare equa et moderata inge- 
nia possent. Nec veteres illa corrupte- 
las, nec hesternas ineptias admittebat. 
Summe simplex fuit; nec nuda tamen 
lis Ornamentis, quibus antiqua pietas et 
consulta prudentia ecclesiam honestave- 
rant. Quicquid rebus sacris spisse cali- 
ginis preeuntium seculorum infelix igno- 
rantia infuderat ; quicquid lutulentarum 
sordium turpis avaritia affricuerat; si 
quas fraudes artesque malesanas ineffre- 
nis quorundam hominum ambitio, aut si 
quid luxus perditique moris fomies gula 
et crapula invexerat ; illa jam olim omnia 
rejecerat. Sacri ministerii cervicibus 
jugum externe tyrannidis depulsum, pub- 
licisque officiis inutiles pomp elimina. 
te; faciem ubique erat primevi tempo- 
ris agnoscere candidam et immaculatam 5 
eosque qui a pietate olim profecti eo ites 
rum redirent, matremque suam auctio- 
rem redderent et foecundiorem. Publica 
ecclesiz administratio non in tali fastu 
aut fastigio constituta est, ut gravis ali- 
quando principi, reipublice periculosa 
evaderet; nec tamen ita projecta repebat 
humi, ut impure illam inepti ac importu- 
ni homines contemnere aut proculcare 
possent. Dignus scilicet habitus est sa- 
cer ordo, qui dignitate aliqua prefulge- 
ret, ad res suas tuendas simul et amplifi- 
candas. Rerum gubernacula tractabant 
quamplurimi presules, Viri prudentia 
conspicui, doctrina eximii, pietate pra- 
cellentes, etate venerabiles, qui tam il- 
lustri officio ipsi erant ornamento, quan- 
tumque acceperant lucis, tantum vicis- 
sim splendoris refundebant, quos vel as- 
pexisse erat pudorem didicisse et tantum 
non induisse virtutem. Hee eos precla- 
rissimze dotes, quum suis charos et co- 
lendos facerent, etiam alienis non ingra- 
tos, nec ipsis quidem hostibus inyisos, 
servare debuit, quem exhiberent omni 
bus, modestissimus candor et pene divir 
na animi moderatio. Aliis illi facilius 
quam sibi ipsis errantibus ignoscerent, 
nec statim quoscunque a se sententia dis 


- 


SSS <i iii ,r lc ee - 
ῖ é 
Ww» 


ORATIO HABITA QUINTO NOVEMB. ANNO 1651. 


junctos, suo exturbatos ceelo, infelici orco 
addicerent; sanz nimirum mentis virtu- 
tem, non subtilis ingenii [vires exercen- 
tes.] Quam gre patior me a jucun- 
dissima hac materia divelli? Quam rec- 
reat me animitus et exhilaret illorum 
temporum recordatio? Quam illis non 
illibenter immorarer diutius, imo et im- 
morerer? Sed vos, academici, adeo 
luxuriantis fortune tedium cepit; qui 
vestra olim bona vix audiendo estis nu- 
-merata, quo modo ea ferendo fuissetis 
ablata? Interim id strenue incubuit op- 
timus rex Jacobus, ut ampliora nobis hee 
omnia et stabiliora retineret. Satellitem 
ille pacis nostra, patronum justitiz, opum 
custodem, fautorem literarum precipu- 
um, etiam et revera fidei defensorem 
egit. Princeps in ea tempora, que de- 
berent esse felicia, quasi fato quodam re- 
servatus, in quo omnes regiz aries et vir- 
tutes, que reliquos sparsim accepte com- 


mendant principes, conjunctim elucebant. | dicare paratissimi. 


influxibus serena nobis omnia presagien- 
tes. Nusquam terrarum erat spectabilior 
consessus, nec quem deceret magis totius 
orbis moderatio. In unum hune conflu- 
entem vis se omnis et consilium regni 
derivaverant. Floreim illic et compendi- 
um Angliz, imo ipsam Angliam conspi- 
ceres, totiusque corpus reipublice. Ca- 
put illuc regni eminebat rex prudentissi- 
mus ; cuiquasi facies pulchra inserebatur 
nobilissima regina, ex qua itidem duo 
oculi serenissimi prominuerant, regii li- 
beri, Anglie aurei partus, gentis delicie, 
Junonis pueri, spes et vota sequentis evi 
{heu! dilecta olim nomina] Henricus et 
Carolus. Commeasset illue quasi in un- 
am venam sariguis regni, nobilitas purus 
et illibatus, illustrissimi duces et comites, 
barones equitesque fortissimi. Illic et 
Judices assidebant sensus reipublice acer- 
rimi perspicacissimique, quid salutare 
accideret reipublice, quidve noxium in- 
Penes reliquos pro- 


In quo pietas Numz, sapientia Antoni-| vinciarum delegatos erant vigor strenui 


al, amor erga ecclesiam Constantini cu- 
jJusvis, quodque in illa fortuna arduum est, 
ipsa Alphonsi eruditio convenirent ; qui 
erat non magis ex vetere acclamandi for- 
mula quam reipsa “" Trajano melior, Au- 
gusto felicior.” At si licet dicere, ceteris 
ejus regiis virtutibus palmam preripuit 
invicta quedam animi clementia et mod- 
eratio; qua etiam infensos sibi et perdu- 
ellos benigne qua licuit, tractaret, leges- 
que in eos latas necessario parce tantum 
stringeret et coacte ; censuit enim ille 
Titus oportere neminem 6 sua presentia 
tristem discedere; maluitque Augustus 
ille amari, quam metui ; pacis admodum 
studiosus, nec qui vellet inutilibus se bel- 
lis immiscendo aureo hamo piscari. Di- 
dicerat a Tiberio illud semper ducere glo- 
riosum quod esset tutissimum, et ante 
conscientiz sue consulere, quam fame ; 
illud vero presertim a Trajano, duas res 
aliis insociabiles creditas arcto inter se 
conjugio divinxisse, libertatem et princi- 
patum. ‘Talis ille tantusque rex in eo 
Jam erat, ut procurande pacis et salutis 
erga ordines regni universos, viros quos- 
cunque nobilissimos, etiamquee singulis 
rovinciis, civitatibus, municipiis, pagis 
putatos ad se convocaret, Viros lectis- 
simos, consultissimosque. Videre esset 


| 


Vor. Ill. 


cordis, validze manus, humeri onera rei- 
publice portando pares, singula membra 
ad spec'iem pulchra, adque usum neces- 
saria; quibus postremo omnibus pii et 
venerandi presules ceu sanctior anima 
diviniorque Spiritus assistebant. Partes 
hz omnes unius consilii concordisque in- 
ter se voti commissuris nectebantur; qui- 
bus cunctis id studii ac muneris unicum 
dabatur, vita ac salus universi. 

‘AEdes antiqua erat precipua venera- 
tione sacra, Themidis vetustum sacrari- 
um, locus habendo senatui e prisco usu 
destinatus. _Illiciti quiddam videretur 
lapides ejus vel tangere per tot annos 
sanctorum consiliorum participes; suo 
vero loco quem multis seculis occupave- 
rant movere, non injuria tantum sed sac- 
rilegium. In eam nonis Novembris, con- 
ventui dies dictus, ille ipse hodiernus, 
quem quum in fatis positum pravideret 
fortuna fore aliquando faustissimum, dia 
tamen quasi ambigere se simulaverat, 
quo eam lapillo matrisne an noverc® nu- 
meridret, tandem evanido αἰγὶ fundamento 
permanens album induxit, inque illam, 
quam conspicimus hodie et gratulamur, 
evexit celebritatem. lta rebus Anglia 
indormiens presentibus, nihil futuri anxia, 
60 potissimum intenta erat, felicitatis sue 


illic ex omni caelo quacunque diffunditur | cure potius quam tutele incumbere, que 
Britannico in unum sidus compactas cla- | unde amittendi periculum contingeret ig- 
rissimas stellas, suavi luce et benignis|noravit. In suo rege se populus tutum, 


-αις.. 


434 


in sua se rex innocentia incolumem arbi- 
trabatur. Externis periculis aditum fida 
sanctio feederum preclusit, ab intestinis 
vires regni integre, legumque salubres 
cautele prospexerant. Quis sub hoc 
lapide latere scorpium suspicari potuis- 
set? quis tam roseo vultui, tam libero et 
temperato cerebro, tam vegeto cordi, 
tam incorruptis pulmonibus, tam validee 
et robuste corporis compagi subesse 
virus inscrutabile, cujus maligna effi- 
cacia, unius instantis paroxysmus om- 
nia dissolvisset ? Ecce quam nihil nobis 
fortune est fidendum? Quam facile sit 
illius blanditiis succumbere ? Amat illa 
ludos nos jocosque facere, gaudetque vo- 
torum apicem nactos inde precipites de- 
turbare. Solvet invidie fumus pulcher- 
rimas quasi fortunas persequi, neque 
dignatur illasua jacula nisi in al- 
tum collimare. Que felicitas tam est 
modesta, ut dentes effugiat malignitatis ? 
Scilicet tunc oppugnamur validius, tum 
opprimimur facilius, qaum nosmet nihil 
sequius timentes extra omnem aleam dis- 
criminis collocamus. Quam almam me- 
ridiem luride noctis confinio unicum in- 
stans disterminavit? Quam in non nu- 
bilo et serenissimo ccelo dira vis horren- 
de tempestatis parabatur? quam prope 
erat ut ex altissimee tranquillitatis somnio 
in luctuosam perniciem evigilasset Bri- 
tannia? In composito equore lascive 
progredientem reipublice ratem, ridenti 
ceelo, velis expansis, nautis se per fausta 
celeusmata cohortantibus, parve et pau- 
c# remore, momentanea procella, quan- 
tillus scopulus evertissent et conquassis- 
sent! Proh Superos immortales! quam 
exigui pulveris, quam nullius sudoris res 
est, humana omnia quantalibet firmitate 
fundatissima convellere et labefactare ! 
ecce totius regni consultissima capita uni- 
us cerebelli versutia pene elusisset, magis- 
que hee consulendo perdere, quam illa 
servare, potuisset! ‘Tantas vires et co- 
pias innumeri militis, ducumque illustris- 
simorum, unica perpusilla manus facili 
ictu expugnasset! ‘Tam solida «dificia, 
tot ingentes apparatus, tam vastas moles, 
adeo magnificas aularum et atriorum 
structuras, tenuis spiritus perexigui pul- 
veris diMlasset et diruisset! ‘Tot denique 
annorum oper cureque, constabilien- 
de paci, ornand® religioni, confirman- 
de reipublice insumpte, unius momenti 
temporis prostrata impressione succubuis- 


———— δα. ,... 
" 


ORATIO HABITA QUINTO NOVEMB. ANNO 1651. 


sent. Hactenus ambages secutum est sce- 
lus ; tener nimirum frontis, nec sese au- 
sum pre misero pudore in vestri conspec- 
tum proferre ; nunc in apricum exeant ma- 
lis avibus, nune nefaria sua capita exerant 
in lucem eterni tenebrarum filii Cates- 
bius, Percius, Fawkius, et cetera inno- 
minanda nomina, opprobria humani gen- 
eris, monstra nature, pudor seculi, quos 
in eternum erubescet Anglia se in dias 
luminis oras protraxisse. O Anglia, ce- 
tera favore Numinis felicissima, in hoe 
summe misera, quod e tuis reperti fue- 
rint, qui suam equo animo ferendo non 
erant felicitatem : quod ex utero tuo illud 
genus viperarum prodierit, que absque 
ruina tua superesse vel non poterant, vel, 
quod plorabilius, non voluerant. Illi sal- 
utis tuze domini esse malunt, quam suam 
non prodigere; amantque tuis malis pri- 
vata vulnera operire ; ut sua esses, obru- 
tam te volunt. Satius ducunt cum pub- 
lica ruina proteri quam propria, ut si 
forte quas votorum summas quieta re- 
publica consequi desperent, eas pertur- 
bata consequantur. Primarius hujusce 
nequitie architectus Catesbius, perni- 
ciosee machine fidelis ille Deedalus, cu- 
jus turgido livore pectori patrie sue 
prosperl casus jam olim immedicabile 
vulnus inflixissent, certus jam diu animo 
erat, quocunque pretio sceleris, rerum 
nostrarum ita ex voto fluentium exuber- 
antes successus interjecto obice fraenan- 
di. Quum vero ex irritis sepenumero 
molitionibus animadverteret tandem, aper- 
tam vim parum proficere, etiam nune 
Hercule seu Hispano humeros suos sub- 
trahente, leoninam protinus deponere, as- 
tuteeque vulpis instar dolis nos occultis- 
que cuniculis subruere et supplantare, 
secum agitavit. Quum igitur profunda 
meditatione defixus diutius cerebro suo 
laborasset, aliquid videbatur egregium 
armate Palladis contra Angliam partu- 
rire. Nihil ille modici sceleris spirare, 
nihil quod superioribus seculis invento 
vel patrato facinori simile quicquam ha- 
beret, aut commune: humilis esse in- 
genii autumabat imitari. Illud demum 
sua arte dignum esse, quod absque ex- 
emplo foret, cujusque excogitati penes 58 
solitariam Jaudem jure possit asserere. 
Quid, regem tolleret ? hoc perfidiee genus 
multi ante se ausi, nonnulli executi fue 
erunt. Perditorum hominum manum 
contra rempublicam armaret ? obstat fre 


ORATIO HABITA QUINTO NOVEMB. ANNO 1651. 


ntis exempli prejudicium, et forte vi- 
deri hoc posseta Lentulo quopiam aut 
Catilina magistris hausisse ; minorum se 
gentium proditoribus aggregare ; id vero 
tanquam vile ac inglorium serio detesta- 
tur. Quin et oper pretium non ex- 
plere existimat lenta morte perimere An- 
gliam, aut simplice eam plaga consau- 
ciare, unde unquam spes foret eam con- 
yalescere ; maluit potius cum Domitiano 
non per intervalla aut spiramenta tempo- 
rum, sed continuo unoque ictu rempubli- 
eam exhaurire. Postquam igitur vir ille, 
de quo ut de Hannibale olim nunc quo- 
que dubitari possit, pejorne fuerit, an in- 
geniosior, hoc proposito fretus, subdoli 
capitis cellulas seepius excussisset ; post- 
quam quascunque furias aut infra Orcus 
suppeditare, aut intra se accensi vindicte 
cupiditate pectoris rabies colligere potu- 
erint, in partes consilii adhibuisset, vir- 
tute talis solertie palmaria hzec fraus un- 
decunque suggesta emersit, in qua sibi 
yotorum omnium summa ihesse, quoque 
confecto tot incassum pertentata molimi- 
na redimere, videbatur; cujus sola ope 
spes sibi ex imo Tartaro affulsit fore, ut 
regem et regnum, presules et proceres 
pares communesque, pacem, justitiam, 
pietatem uno haustu absorberet. Quid 
dubito dignum perpetui silentii tenebris 
consilium clarius enunciare? Cogitave- 
rat secum Catesbius (furto enim opus 
esse) sub domum senatoriam, eoque 
(quum proxime ordines considerent) duc- 
tis cuniculis magnam vim tormentarii pul- 
veris subjicere, accenso frequentes et 
universos, cum rege, regina, regiisque 
liberis, proh lugubre nefas! unius ruine 
involvere ruderibus. Hoc mirificum in- 
ventum cum parenti suo admodum ad- 
blandiretur, que est pesti indoles, non diu 
se consilium intra privatos parietes con- 
tinuit, ne violenti halitus contagio capa- 
665 quosvis, eodemque humore imbutos 
afflaret. Eddocti igitur a Catesbio, eodem 
ovo exclusi nefarii homines, Percius, 
Winterus, Treshamus, reliquique, quid 
fabee procuderet, citius promptiusque ar- 
ripiunt sceleris flammam, quam aut eam 
ae suus aut sulphur concepissent. 

ene prius accipitur consilium quam of- 
fertur; quid enim erga eos opus est ullis 
suadele artificiis ad inducendum facinus, 
eujus continuum in suopte ingenio argu- 
mentum secum gererent, ad quidlibet se- 
quius audendum nunquam non _parati 


homines, quorumque obtorpescens in 
pectore invidia sponte se in nefas, ut 
aqua inglaciem aut crystallum, gelatur. 
Alii plerique mortales ad nudam_ talis 
ausi mentionem prorsus exhorruissent; 
alli suggestorem ejus tanquam aliene 
persone involutum cacodemonem fugis- 
sent ; unos hosce reperiri potuisse cred- 
iderim, qui illud non audire solum, sed 
et aggredi sustinerent. Ergo postquam 
omnes consenserant, de fide secreti mu- 
tuo obliganda deliberant: timuit enim 
proditio ne seipsam proderet, adque fi- 
dem confugit ipsissima perfidia quo se 
tueretur. Juramenti solennitate sanciunt 
secretum, ipsumque Numen quod vindi- 
cem sceleris pertimescere deberent, ejus 
testem appellant, cali lucem Tartarei 
arcani consciam implorantes. Admo- 
dum jam securi in cecam fraudis officin- 
am subterraneam pergunt, ibique im- 
probe laboriosi totum Acherontem mo- 
vent, ut fundamenta curie suffodiant. 
Subinde specie vini, quo suspicantium 
animi inebrientur, plusquam triginta do- 
lia comportant et congerunt, tot Orci ga- 
leas, tot pixides omni genere mali refer- 
tissimas, novum serpentinorum dentium 
proseminium. Regio throno maximum 
et principale dolium supponunt, quo sive 
cerlius, sive augustius periret. Tunc 
ministras eeedium immanes ferri lapidum- 
que massas et pallia insidiarum ligneas 
strues injiciunt. Rebusque sic ordinatis 
modesti scilicet Nerones sese diversa 
spargunt, subtrahunt oculos, jubere ce- 
dem contenti, non spectare. Solus Faw- 
kius relictus, illa luna ad quam _ botrus 
sua maturescere deberet; thesaurarius 
ille inferni, horumque Eleiusinorum sa- 
cerrimus hierophanta, qui huie ovo, quo- 
usque accresceret in partum, incubaret. 

Positam dramatis scenam aspicitis, A- 
cademici,et jam videor fidem meam liber- 
asse, qui preepropere potius quam injuste 
ab ingentis flagitii vituperio vocem non 
temperavi. An non jam videtur preesens 
crudelitas omnis seculi exempla, fictane 
sint an vera, supergressa? quid regem 
regni caput amputare ? quid regiam pro- 
lem, oculos regni, effodere ? quid pro- 
ceres wniversos, hoc est sanguinem regni 
spiritusque, effundere ? quid judices et 
presules, sacra omnia et justa simul ac 
semel perimere? quid denique  illud 
quod Caligula voverat tantum, revera ef 
fectum dare, et tot capita Anglie una 


436 


veluti cervice nixa defalcare, reliquique 
corporis trunco vitam eripere? Quo 
fonte lacrymarum deflendum,quo expian- 
dum odio est hoc piaculum, quo pacem 
nostram uno vulnere interimi, uno pre- 
lio debellari, quo ipsam Astream quasi 
supplicio affectam exulem in ccelum re- 
legari: quo religionem nostram notari 
carbone, contaminari pulvere, inque cin- 
eres redigi contigisset? Quid tantum in 
hos homines delinquere Anglia,quid com- 
mittere clementissimus Jacobus ? nisi for- 
te quod erga improbos homines indulgen- 
tior quam oportuit animos iis faceret tam 
enormia audendi. Quid ille leges quas- 
dam ineos latas refigeret? fixas etiamnum 
mitigaret ? moderate scmper ac comiter 
ingratos homines exciperet; quid in per- 
tusa vasa gratiam suam infunderet ? Illi 
sunt hi homines quorum invidiam auget 
benignitas, qui irritantur clementia ac be- 
neficiis efferantur. Nune in moliminis 
prosapiam ascendite, et oderitis eam _ ve- 
hementius. Facilius est vobis audire, 
quam credere, et credere quam non acer- 
rime indignari: tantum suasit malorum 
et peperit religio: Dii boni, quam can- 
dida mater quam nigrum A‘thiopem! 
Quid igitur non audere iniqui intemperans 
zelus potest et furiosa religio? quid non 
solet informis vultus sub tam speciosa 
larva delitescere ? quid non intus turpis- 
simi et detestandi tueri queat sancti νοὶ] 
protectio? quid ceeco hoc igni urit acrius, 
consumit flagrantius? Ecce quo loci, in 
que ilinera ignei currus precipites ab- 
ripiunt zelotas? Rapit ceelum nunc 
dierum altera violentia, non operum, 
sed facinorum, non virtutis sed vis, 
non precum, sed proditionum, violenta 
non charitas, sed crudelitas. Pium e- 
nim credebatur religionis causa adeo 
impium esse; pium Deo hoc scelere 
litare : in lucrum ecclesiz esse scelera- 
tum ; hoc enimvero, non scelus, at meriti 
pondus, et instar erat. Non est illud 
malum quodcunque mali dictavit religio : 
religio dixi? que vero? non Christiana, 
candida, mitis, et benigna; sed Hilde- 
brandica, sed Bonifaciana, sed Duacena ; 
illa religio, que fortissimum regem Gal- 
lie Henricum tertium manu monachi, 
sica parricide, percussit; illa quae in 
cardinalium consistorio facinus tam pre- 
clarum elogio suo, auctoremque ipsius 
martyrii corona insignivit: illa religio, 
que Castellum primo docuit os optimi 


ORATIO HABITA QUINTO NOVEMB. ANNO 1651. 


magnique Henrici (os inguam iilud av. i 


gusium, quo Loiolitas ipso facto damna- | 


tos placidissimus rex pronunciavit), dein — 
feralem illum Ravilliacum cor sacrum » 
impetere, e€ cujus virtute florentissimi 
regni salus emanasset ; tua, O Mariana; 
tua, Becane; tua, ocnelasliaal Bonarsci; 
tua, sancte Garnete, religioista persuasit ; 
illaeadem que mactare prineipes, ever- 


tere respublicas, campanam ad lanienas, 


ad bella classicum canere, que per 


miscere jubet omnia et perturbare. 
aras non Dei sed omnipotentiz papalis 
offerendum erat hoc holocaustum. Sae- 
rificium hoc suum non sane incruentum 


Ad. 


Latiali Saturno perfidi hi Peeni immolas- 


sent ; 
fulmen Cyclopes nostri in A%tna sua sub- 
terranea, quo ille summos montes, i. e. 
capita principum feriret. Quis prodi- 
tores nostros alius per regii - cruoris 
Stygios lacus, quam Charon ille Cisalpi- 
nus ad suum Elysium transfretasset ? 
Quid non per hos annos turbarum in 
Europa, quid non cedium et priarum 
fraudem ab illa_ scaturigine  proflux- 
it? 40 minus miremur nostram hane 
inde originem duxisse. Constat e- 
nim a Brevibus pontificiis, et in nom- 
ine Domini omne hoc malum_ in- 
cepisse : constat peracute sic arguisse 
Catesbium, Quem papa vult excludi, ex- 
trudi etiam vult: quem non admitti, 
eum etiam ejici; quem nullo modo recipi, 
eum omni pacto expelli. Hine tele hu- 
jus texendee initium, bine ille lachryme. 
O mores, O leges pudendi seculi! nulla 
jam regum vera est purpura, quam non 
Romane curie tinctura infecerit: prin- 
cipum throni consistere nequeunt, si non 
pontificis cathedre innitantur: vibrare 
nemo Jjustitiz ensem debet, quam non ex 
Romana officina desumpserit: frustra ab 
illo principe regnatur, cujus non obsigna- 
tur auctoramentum sub annulo piscatoris. 
Cedunt nunc dierum  sceptra pastorali 
pedo; nec nisi sub tiare episcopalis 
umbra tute induuntur corone. Illa jam 
authoritas est clavium claudere regna 
et reserare ; admittere principes et eX- 
cludere. [Illuc evasit solvendi potestas, 
ut sua subjectione debita subditi liberen- 
tur 5 illue ligandi, ut prectorie regum 
triremes Sancti. Petri piscatoriw scaphe 
alligentur, Qui se patris pap® ΘΙ" 
rectrici virge subducat, e gremio matris 
removetur, ejectus ab ecclesia, ipso facto 


Laterano Jovi operati sunt hoe — 


— tt ὦ ἀνίώωι 


ORATIO HABITA QUINTO NOVEMB. ANNO 1651. 


tuexcommunicatur. Quem papa 
Coonan indignum regnare, mirum ni 
indignus quoque sit vivere. Ecce illos 
ii dominatus gradus : si generosior 
jam nuncium remiserit, ecce statim 
terribili armatam sententia bullam pro- 
deuntem ; jam quid non aggredi insani 
zelote bruti hujusce fulminis afflatu sid- 
erati? Si Janus ille Italus, qui scilicet 
eeli foribus presidet, celestes aditus 
mandata sua exequentilus patefecerit, 
quid non illi discriminis prompte subeunt, 
ut queant vel per montes regiorum cada- 
verum illuc aspirare? Quis crederet 
tam suum genium evilescere cuipiam, 
tam obese naris inveniri aliquem, qui se 
tam crasse ambitionis prebeat satel- 
litem : miseret pigetque homines ingenio 
nimis quam spe subtili et perspicaci pru- 
dentes sese scientesque tam infami minis- 
terio mancipare. Quod vobis toxicum pro- 
pinavit O Jesuitz nostri, quo cerebrum 
vestrum evertit philtro adulatrix curia! 
Quam vos contigit venenatam lotum apud 
Lestrygonas illos devorasse, ut nec 
possitis meminisse amplius patriz tot peri- 
culis exposite, nec fame vestre omnium 
odiis ac obloquiis objecte, nec ipsius 
vite vestre tot quotidie discrimina incur- 
rentis, quo pestilenti paucorum superbie 
atque enormi typho consulatis ? At nimis 
diu, Academici, moratum est Rome; 
revertamur nunc opportune in Angliam, 
visuri ecquid adhuc illos sanioris propositi 
tangat cura, an duri pectoris callum_ su- 
begerit, an feros animos edomuerit peeni- 
tentia? Minime vero, aiunt, obstat religio 
percepti sacrament, pigetque tam sanc- 
tis auspiciis caeptum opus destituere : 
‘proh fidem celi et Superum! quo non 
audacie provehere homines _lippiens 
furor potest, quid sacre rei non potest 
inconsulta temeritas in repugnantes abu- 
sus intervertere? Ecce mysteriis cali 
Sanctissimis arcana inferni involuta! 
ecce inferorum pacta sigillis Superum 
munita ! Non sufficit parricidis preesentis 
conscientiam Numinis agnosci: adhibe- 
tur et testimonium, nec teste Deo 
satis est ni in partes quoque con- 
silii advocetur: quasi vero secum ip- 
si celites in perniciem nostram  con- 
jurassent, et vere sacra esset hac militia, 
dicitur Deo sacramentum, et se creduli 
volunt perfidiz satellites sub signis et 
auspiciis σοὶ militare. Quod pacis in- 
tersuos mutuze symbolum clementissimus 


437 


Dominus instituit, fit inaudite tessera 
sevitie : quod ille nutriende anime ce- 
lestepabulum paraverat, fit ineunde car- 
nificine obligamentum. Fit signum char- 
itatis, crudelitatis signaculum, et fidei 
vinculis nectitur proditio; quin vos ne 
sanctum hune panem convertatis in lapi- 
dem, et post hune sanguinem nostmum 
ne sitiatis, hujusque horrende Eucharis- 
tiz loco alteram sumite, vestrum peeni- 
tentiz sacramentum: ita vero, nondum 
vos absistere! ita plenis velis scelus in 
exitum properare! Qua id admiratione 
dignum, repertos esse non solum qui hoc 
facere cogitarent, verum etiam tam longi 
temporis intervallo neutiquam a cogitatis 
resilirent : subiisse cito animum tale fa- 
cinus, eum illius poenitentiam nunquam 
subire potuisse ? Non est summa crim- 
inis molitum esse hoc crimen ; adjicitur 
crimini obstinatio; nec erant in hune 
gurgitem nequiltie precipites devoluti, sed 
lentis ac libratis passibus, ac quasi diff- 
culter, in Avernum descenderunt. O de- 
formem fetum, quem non in meliorem 
formam tam jugis meditatio lambendo 
redegerat! quo diutius premitur hoc 
ulcus, eo in saniem purulentius matur- 
escit, ac recoctum in pectore scelus eva- 
dit obduratius. Excedit elephanti par- 
turientis moram hic adulterine prolis 
labor, jamque in proditorum utero totos 
tres annos gestatum est. Proh! non 
venisse illis in animum, aut, si venit, non 
mutasse institutum quantee artocitatis res 
esset quam molirentur ! proh siccis oculis 
observari potuisse tot damna, tot ruinas, 
tot funera! quot {ΠῚ innocentes immer- 
ito supplicio multarent! quot infantibus 
datam mox adeo vitam auferrent, in sul 
quemque sanguinis precoci lavacro bap- 
tizantes? Quam pulchram urbem de- 
venustarent, quot millibus hominum om- 
nium promiscue ordinum, wtatum, sex- 
uum, munerum, chare lucis usuram 
adimerent ? Non tetigisse illis animum, 
ut vel antiquarum edium majestati, vel 
basilicarum splendori, vel sanctitati tem- 
plorum parcerent ? Nec cordi fuisse 
justitiam, cujus non solum primario min- 
istros, verum delubra ipsa et atria fun- 
ditus destruerent, ne essent aut a quo, 
aut ubi jus diceretur. (0 ferrea pectora, 
imo plusquam ferrea, que preconceptm 
hae in animo flamme nihi! emolliverant! 
O excisas e caute animas, que suam quo- 
tidie conscientiam alluentes hos sanguipis 


438 


fluctus repulerant, nec poterant toties 
incidentibus guttis omnino excavari! 
Cujus,enim non expugnasset anifhum, 
cujus non perterruisset conscientiam, il 
lius stragis vel fictum exemplum ob ocu- 
los statuisse. 

Miseri ultro paulisper esse velimus, au- 
ditores, vos audiendo, ego narrando ; 
facite mihi nunc veniam criminis (crimen 
fuerit huic auso successum tribuere vel 
fingendo!) quo in posterum opimius sit 
merituin, quum ex figmento hoc miseriz 
in veram felicitatem emergatis. Favente 
igitur Lucina, obstetricante Fawkii manu, 
exoneret alvum suam triennali pondere 
scrobs subterranea. Prodeant ex equo suo 
ferales. . . dirae ceedis instrumenta, fer- 
rez masse, in gentes petra, lignes con- 
geries. Adinoto fomite, explicent sese 
torrente impetu im suos orbes gravidus 
pulvis, hactenus brevibus se arctatum 
spatiis indignatus. Effundant quicquid 
unquam couceperant irarum, suasque ex- 
tento ore eructent furias sul impatientes 
flamme. O tetrum spectaculum! Ὁ 
secundi Chaos horrorem informiorem 
vetere ; etlamne adversus ipsam naturam 
conjurasse hos terre filios, nec solum 
ordines regni, et etiam et rerum or- 
dinem solicitare voluisse? En_ mis- 
centur iterum omnia, dissolutis con- 
cordiz vinculis ruunt avide in anti- 
qua jurgia! ecce grassantur invicem 
totius mundi elemenia. En vix suopte 
se pondere librata sustinens tellus ab imis 
usque radicibus contremiscit, propriisque 
emota sedibas altiores in ethere provin- 
cias affectat! En aer jam non perspicuus 
nec inquilinis obsessus fumis, ardentes 
in visceribus suis fammas cogitur com- 
prehendere! Fit ecce ether summus 
Campus Martius, in quo ferri moles pug- 
nace licentia inter se preliantur, et modo 
nativi torporis obliti lapides, vigore repen- 
tino a flammis inspirati, in bella et intes- 
tinos conflictusexardescunt: en tectorum 
parietes olim oppositos sibi, nunc inimica 
vicinia collisos; et proxim# undique 
domi fundamentis evulsz jubentur ipse 
exules incelo habitare. Cernere est illic 
privatas zdes seu ambulatoria incolarum 
vehicula igneis rotis sublate trepidos 
secum lares attonitosque penates abripi- 
entia. Ecce et sacros templorum lapides 
dempto discrimine idem sacrilegus pulvis 
violat; et jam non ficte transportantur 
sacella suis numinibus viciniora. Ipse 


ORATIO HABITA QUINTO NOVEMB. ANNO 1651. 


ecce are fiunt sacrificium, ipsi foci ab 
sumuntur, tam scelerati ignis ulterius nor 
patientes. Sentiunt hos tumultus ips: 
ceemeteria, et quasi evigilant; in suis 
ruinis sepulchra tumulantur, in cinere 
redacte urnz suas urnas desidenmal 
complent suum seculum annose des, 
vix supersunt sibi ipsa regum monumenta, 
et de tropheis eorum jam triumphatur; 
non stare amplius statuee, non se queevis” 
propugnacula tueri, non hance 518] illatarm 
vim domicilia juris ulcisci ; non omnibus 
undis vicina T'hamesis adversas flammas 
restinguere valet, ne intus cestuet ac citing 
suasque extra se aquas sursum pluat ex- 
puatque. Parcendum est vestris, Acade-. 
mici, tenellis auribus, quas alta solet, 
silentii tranquillitas, sallem non alii quam_ 
novem virginum argutati cantus obsidere, 
nec hujusce casus asperos et inauditos 
plane hucusque seculorum strepitus lice- 
bit coram resonuisse; ad quos omnis 
civitas, quin et tota insula, imo universus: 
orbis obsurduisset. Quis tam Pericles 
est, et fulminare lingua didicit, ut refer- 
endo sit confusos hujusce turbinis fremi- 
tus, mugientis cceli, ejulantis terre, sibi- 
lantis spiritus, stridentis ferri, flamme 
coruscantis, e conflictu lapidum conquas- 
satione murorum, gemitu hominum, con- 
flagratione omnium  natos  fragores? 
Demiratus est Jupiter zemulos_ sibi Sal- 
moneos dari redivivos, sua tonitrua im- 
itantes ; fremuitque indignabundus, quod 
hee novorum Caligularum profana petu- 
lantia sibi retonaret. At quid illarum 
rerum immoramur stragi, que pati pos 
sunt miseriam, non etiam sentire, quorum 
a seipsis indeplorata jaceret miseria, que 
suis ipsa funeribus nequeunt vel lachrymis 
vel dolore parentare? Per hosce gradus 
paulatim vobis animi ingentioribus curis 
preparandi fuerant; nec licuit statim 
puppim vestram in altissimos dolores de- 
ducere ; utinam illic mitior clades stetis- 
set: restant nobis allachrymanda funes- 
tiora funera, hominum non edium, re- 
gum non regiarum, non templorum tan- 
tum et curiarum, sed et prasulum, judi- 
cumque. Comminisci pene nullum genus 
supplicii, nullum tormenti, nullum mar 
tyril, aut justa ultio aut iniqua rabies 
potuerant unqnam, quo non hee clades 
miseros mortales affecerit. Non satis 
erat simplice interitu occumbere ; in unos 
eosdemque homines multa mortis genera 
irruebant. Jacobus miser et densa nube 


— ΝΝἮῬπ 


saxorum lapidatur, et suo in sanguine 
, suspenditur in alto, suffocatur 

fumo, et vivicomburio crematur, quin et 
yaria mole premitur, inque singulas ceeli 
agas distractis artubus dilaniatur. Fas 
sit dicere, ecce Osiridis nostri sacrum 
corpus in tot jam dispertitum frusta quot 
ante provinciis imperaret! en alio caput 
recidens, alio coronam devolutam, 
non triplicem jam sed multiplicem! Non 
rex regendo est, attollitur modo, 
modo deponitur Jacobus, nec sceptrum 
habens, nec baculum suum cul innitetur. 
Sie Cesar in curia, Sic Hercules in fla- 
grante (Eta, sic Phaéton noster flamma- 
rum diluvio circumseptus habenas regni 
cogitur dimittere. Sciscitantur statim 
Superi, quem diutius non inviderant ter- 
ris, quicquid ad se serius avocare statu- 
erant, cur quasi pertesus humane sortis 
maturior hospes ad suas oras appelleret. 
En regiam sponsam ejusdem inique 
fortune conjugem, suprema regi oscula 
non sponte jungentem, mox Interponenti- 
bus se flammis divortlo separatam, quam 
dum recipere in ulnas rex avolantem 
conatur, ecce Ixionis instar, non jam Ju- 
nonem suam, sed nubes ac inania captat 
et amplectitur. Ecce sobolem regiam 
non imperii jam paterni, sed ruinz vesti- 
giis successive inberentem ; et sic Bri- 
tannice spei germina intempestiva estate 
adusta. Ecce habitat nunc in celo sine, 
lege ulla aut ordine utraque domus par- 
liamentaria, dubium utra superior, quique 
in sublimi pares fuerint imparesque. Ha- 
) bent jam astrologi quo duo amplius re- 
censeant in celo male fortune domici- 
lia, auctumque jam stellarum errantium 
septenarium: licuisset jam indagatori 
Galilei tubo plusquam quatuor circa 
Jovem Satellites adnotasse. Ecce con- 
similes majorum suorum siatuis et ceris 
patricios, undique fumosos et semesos, 
quorum generosus sanguis dudum per 
tot discretos generis canales ductus, nune 
strictioribus laxatus alveolis, in commu- 
nem una amnem confunditur,ripisque nul- 
lis circumscriptus per campos etheris 
liberius differtur. Prudentissimi hic con- 
siliarii sue saluti consulere nesciunt; nec 
contra suam mentem inscii plane et im- 
prudentes sursum rapiuntur; nec jam 
concordibus suffragiis, in unam pedibus 
sententiam discedunt, in suas quisque 
seorsum abeuntes. En equites 

is jam citati, Asturconis insidentes 


ORATIO HABITA QUINTO NOVEMB. ANNO 1651. 


439 


tergo insolitum stadium in campestribus 
ceelis decurrentes, et deputatos provincia- 
rum in suum quemque comitatum im- 
petu turbinis reductum ; ecce gravissimos 
judices ; ipsos tam insperate executioni 
addictos, qui dum . vindi- 
cem injuriz sue manum nituntur, ecce 
distracti a se invicem digiti gladium justi- 
tiz sinunt decidere in terram; en jam 
divites quoque ubique jacentes, pauperes- 
que ultra suum gradum damnoso incre- 
mento elevatos. Ne sola lueret respub- 
lica, et simplex scelus audiret hoc facinus, 
non etiam sacrilegium, ecce sanctos pre- 
sules corripit profanus sulphur! ex alio 
estu pia pectora ardentia; en indivisi 
hactenus animi patres sue quemque vie 
insistentes! Emitte nunc ἴῃ sublime 
galerum tuum ovabundus, illustrissime 
Bellarmine ; ecce nunc vere toto erran- 
tem ceelo ecclesiam Anglicanam, dispa- 
rentem prorsus et invisibilem. Ecce 
pseudoepiscopos nostros vere jam sua 
opinione falsos, vestrisque e votis suis 
sedibus excussos, vere saltem jam schis- 
maticos, totque in sectas disgregatos, in 
quot vel olim Alani, Sanderi, Suarezii 
vestri fingendo, aut tune Catesbii, Win- 
teri, Percii spirando distrahere eos, aut 
dissipare potuerint. Ecce tibi, eminen- 
tissime purpurate, tot controversiis 
breviur et lucidius, quam in tot tuis elu- 
cubratis voluminibus, decisas atque dis- 
eussas. Agnoscimus nova argumenta, 
quibus subinde evidentius demonstretur 
pape in ordine ad_ spiritualia potestas ; 
in ordine, inquam,ad nitrum, sulphurem 
et cetera zedes senatorias attollendi spiritu 
predita. Novis, fatemur, allucet nobis 
hodie indiciis purgatorius ignis: quis 
post tot senatores combustos linnbum esse 
patrum aut infantum, post tot innocentes 
ustulatos, aut etiam inferos suas in ce@lum 
colonias emittere inficias iverit ? At bene 
nobis succedit, O Loiolite nostri, quod 
zeque hodie Vulcanus vester atque Igna- 
tius claudicaverit: bene quod conjura- 
tores vestri illum spiriturn non excitave- 
rint,quem nullus unquam exorcisia vester 
e circulo abegisset pontificio. 

Hactenus, Academici, sponte nostra 
prolixe miseri, nune aliquando beneficio 
ceeli felices esse velimus ; hactenus, con- 
ductitia face fabulosa seviit Erynnis; 
jam quid sincere et salutaris fortune 
presens e clo Numen attulerit, vide- 
amus. Hucusque ingrato hostibus, nobis 


440 


terribili somnio versamur, dent modo 
Superi in propitiam iucem expergisci. 
Ecce vero adhuc proditores nostros nihil 
de sententia sua retractare ; quid illi ad 
hos horribiles strepitus, quam gratulabun- 
das aures erigere? quid ad iam diras 
strages, nonne ridere potius, quam obstu- 
pescere? Interim tuta et inflatissimi suc- 
cessus spe turgida procedunt in ‘Trophonii 
specu omnia: adesse jam libertatise sue 
instans credulus pulvis, vix usque se con- 
tinuit. In suis ad hoc insidiis praedabun- 
dus ignis prestolatur, crudis nostre cedis 
epulis cupidus fore ut mox satietur. Qui 
magis versipelles ipsius tragoedice hypoc- 
ritee sibi de provecto negotio sibi congrat- 
ulantur; quid submergi in vadoso portu 
puppin suam tantum jam secundi equoris 
emensam ὃ abortire foetum tantum non in 
lucem prolatum? nune quum in acie 
novacule res consistat, acumen sue as- 
tutie obtundi, erumpere tandem in fatali 
puncto, quod tot annos celaverant, hoc 
veru ut crederent? Quin potius adesse 
Deum suis consillis, seque ex hac orca 
ipsius Jovis lapillos emittere ; quomodo 
enim tam feliciter cessisse et processisse 
facinus, ni pro se Superum providentia 
excubias egisset ὃ O homines fato quo- 
dam fatuos! O oculos malitia non pul- 
vere occecatos, qui latere posse scelus 
ad extremum sperant, cujus participem 
Deum effecerant, saltem cognitum Deo 
nefas certo ad eventum perduci posse non 
soliciti sint. Itane leves vobis Superos et in- 
constantes videri, tamque in benefaciendo 
maturo fatigatos, ut quam gentem ipsi tot 
bonorum acervo ultro cumulaverant, eam 
quibus ipsi condecorassent ornamentis 
exui a vobis tam facile et denudari pa- 
terentur? lLentos esse tardeque ad vin- 
dictam obrepentes divine Nemesis pedes, 
minantis ante quam ferientis, suggessissit 
pietas. Qui igitur voluisse nos eam, ne 
preemonitos quidem, prius percellere ful 
mine, quaip fulgure terruisset ? Equi- 
dem ille non perpetuo insuis cunis statim- 
que ab initio serpentinos conceptus pre- 
mere et strangulare amat, ut e contra 
miseris, curmque extrema sorte luctantibus 
€ proximo potius quam e longinquo aux- 
iliari videatur. Arduis interesse negoliis, 
picee illucessere caligini, ictumque jam 
inter malleum et incudem versantem in- 
tercipere Numen solet, et desperate gris 
Briarei manus accersuntur. Ita nunc in- 
stanti inevitabili naufragio sacram ille 


ORATIO HABITA QUINTO NOVEMB. ANNO 1651. 


admovit anchoram ; solvitque Angliam 
digno jam se vindice nodo. Quum ‘ 
dies restarent, nostrique periculi criticum 
punctum tantum non impenderet, ecce 
suo se sorices indicio produnt : en majus 
suis ripis intumescens scelus, suoque 8 
fonte ultro ebulliens arcanum! Rumpi- 
tur immodico felle repleta vesicula, nec 
amplius subsistere potens demersum scelus 
sese insummum ejaculatur. Dediscit pro 
nobis tacere. . . . silentium: Odi- 
lectam Superis Angliam,cui non prodesse 
hostes etiam inviti nequeunt; ne ino- 
pes simus, fert opem juratissima inimici- 
tia; ne simus multis beneficiis devincti, 
plurimum vel adversantibus est deben- 
dum; ne ignoremus, magistram se dabit 
garrula contra se prodiuio. Ea dextra 
clypeum porrigit, que vulnus erat im- 
pactura; a virulentis livoris manibus 
poculum salutis propinatur: ecce, index 
doli inanimatus, advenit epistola,conjurati 
alicujus manu dixero, an digito Dei ex- 
arata? Ad Montaquilium, an ad Ang!iam 
missa? certe in eo plurima salus An- 
gliz discebatur. Neque illo scriba im- 
purior aliquis, neque hoc scripto unquam 
sanctius extitit. Nunquam largius meru- 
erant paucz linee ; O semper bonas 
aves anseres! OMercurialem pennam 
vere deorum nunciam ! plus unus calamus 
Anglie profuit, quam omnis instructjs- 
simi armamentaril supellex profuisset. 
Quam pontificiis perpetuo scripture ad- 
versantur, quam hine ipsa non traditio 
profuit? Atecce venit epistola, et ad- 
hue utrum venerit dubitatur ; editum hoe 
scriptum videtur, nec editum tamen: 
quis enim facile intelligat divinam hujus 
oraculi cryptographiam ? durum oppor- 
tuit esse putamen, cui adeo salubris nus 
cleus includeretur; natatore Delio opus 
est, qui quod in eo latet salutis expisce 
tur, Videtur enim sphinx ille conjuratus 
inaccessi securus arcani, enigmatic® 
forme integumento ipsum in medium 
proposuisse, pactus perniciem, suam Sl 
quis solveret, aliorum vero omnium, si 
nemo enodaret. Quo igitur feratur hie 
griphus nisi ad CEdipum, quo dubium nisi 
ad Apollinem! Non bumili egemus ἢ in- 
terprete; exploratore regio he insidie 
nobilitanda sunt. Conniveat in hoe pal- 
maricasu vulgaris acies prudentia. Quis 
sustiiere ex aperto sensu literaram em- 
icantes flammarum radios preter regiam 
Aquilam potest? quis in pauxillis aura 


“ὦ 


menti maculis preter principes sensus 
subodorari pulverem pyrium valeret? 
Actum fuisset de Britannia, si quod Ne- 
ronis votum erat, princeps noster literas 
nescisset. Non citius charte applicat 
_oculos sagacissimus rex, quam flammas ! 
flammas! clamat; non citius nasum, 
pulverem ! pulverem! vociferatur. 
Sic uno ictu oculi regius hoc monstrum 
Basiliscus lethaliter confixit. Que non 
tune gens Anglie regem suum invidisset ? 
non eum Deo fuisse a consiliis lar- 
bon Adesdum huc Epicurea natio, 
eque indicio isthoc disce Deum agnoscere ; 
quid, an cco impetu fortune occursan- 
tes litere in illam sese epistolam ordi- 
naverant? An fortuita volutatione fluc- 
tuantes atomi in Montaquilii manus eam 
obtulerant ? An ex ejus manibus in re- 
gias incerto flumine ignave sortis delata 
est? Jaman humane illud prudentie 
fuit in tam abditi negotii recessus statim 
penetrasse, aut alius oculus scintillantem 
chartam percepisset quam divine lucis 
jubare illustratuus? Re isto pacto pate- 
facta, et super veteratorias artes genuina 
prudentia triumphanie, placuit nocte mitti 
domicilium nequitiz, suamque su- 
pellectilem excuteret. Ibi in sua provincia 
excubans repertus est mali omnis noctua 
Fawkius, ille draco harum Hesperidum 
vigilantissimus. Dein amotis fascibus, 
detractisque illis pejoris olle operculis, 
altum abscondite patuere insidiz. Quam 
puduit dolia in ea statione esse depre- 
‘hensa? Et ipse pulvis licet minime in- 
flammatus quasi erubescere videbatur: 
simul atque moventur loco, mutata etiam 
sunt ingenio, et peenitere pre se ferunt ip- 
sa destinati sceleris instrumenta. Liquari 
se in bombardas ferree masse, vestre- 
hodie inservire letitie desiderant. 
Tien: captivus pulvis festivo nunc et in- 
nocuo strepitu vestre ovationi accinere. 
Ipsi illi fasces solennitatis hodierne 
glorie |ucem subministraturi asservantur, 
adeoque et lapidum istorum est 
in felix extrui vestre liberationis monu- 
mentum. Solus Fawkius secum immo- 
tam mentem in carceres asportavit. Re- 
liqui perturbato sane ordine ad manifes- 
tam mortem, h. e. e cineribus in prunas 
se proripiunt; O ingens ausum, cujus 
apertum bellum exigue tantum reliquie 
sunt! cujus in publica vi languentes jam 
conatus expirent, quod qui moliti sunt 


mon nisi victi ad arma confugiunt, tan- 
Vor. III. 


| 


ORATIO HABITA QUINTO NOVEMB. ANNO 1651. 


441 


quam extremum desperationis asylum. 
Nec illi facile sibi Martem conciliaverant, 
quos Mercurius fefellerat, qui a quo dolis 
adjecerant animum,virtuti prorsus renun- 
ciaversnt ; a paucis igitur se opponenti- 
bus in alterius palestre pulvere certantes 
nullo negotio fusi et profligati sunt. Aliis 
captis res ad restim rediit, eorumque 
scelus diminute ut poterat pena expiavit, 
non talio; par enim supplicium crimini, 
dempto ipsius merito, non reperisset in 
sua pharetra justitia, etiamsi omnibus eam 
telis evacuasset. Jam quis Garneti tot 
mendacia fando percurrat ? Quis Fawkii 
et Winteri obstinatas mortes digne de- 
fleat ὃ quin exitum illorum tristissimum, 
utinam dedisset Deus ut cum bono omine 
nocti et sepulchro committamus ; idque 
nos potius quod superest cogitemus, quod 
sit potissimum gratitudinis suffimentum 
ad aras benefici Numinis adolendum. 
Bruta fuerit hec nostra et insipida exulta- 
tio, nec aliud de hodierna letitia quam 
dolere poterimus, ni permeans eam et 
pervadens grate agnitionis spiritus con- 
diat et sanctificet: accendat ille luctuo- 
sus ignis, quem effugimus, preefervidum 
in precordiis nostris agendi gratias ze- 
lum. Satis enim fuisset innocentes per- 
isse, quam ingrate salvos superesse ; et 
exoptatius longe fuisset in illis ruderibus 
contumulatos esse, quam sospitatoris Dei 
eximiam benignitatem in turpi oblivione 
sepelire. Nimirum ille quamdiu in dextra 
sua amatam sibi tenuerat Angliam, noluit 
eam facile dimittere; nec passus est 
quamvis importuno invidentium nisu sus 
beneficenti# sibi fructus  extorqueri. 
Recepit ab illo sua omnia Britannia, imo 
seipsam sibi restitutam; imprimisque 
optimum suum principem pariter et pa- 
rentem ; cujus illa erat mira et decantata 
politicis felicitas, regnum cum pace 
accepisse, at major in aiernum laus ac- 
ceptum in continua quiete administras- 
se, cujus promeruit prudentia ut felix 
esset, nec unquam memoria ejus sit in- 
termoritura, donec in albo suo Britannici 
fasti nonas Novembres complectantur. 
Proximam a rege a munifica maou Nu- 
minis accepit quasi renatam sibi regiam 
sobolem, ne hisce primogenitis filis mi- 
sera mater orbaretur. Accepta etiam est 
nobilitas, atque inde prestitum Anglig 
ne ignobile regnum efhiceretur; ne er 
rabunda sine ducibus, desolata absque 
comitibus, absque dominis, heu ! ‘libera 


442 


nimium et in licentiam soluta, absque 
equitibus vero abjecta humi, et cuilibet 
conculcanda jaceret derelicta. Dum opes 
nostras ad manum et ob oculos aspicimus, 
in iis preesentem tunc Dei opem adver- 
tamus, dum copiam rerum et affluentiam, 
redundantem ejus bonitatem recogno- 
scamus. ‘ute nobis ab hac clade pri- 
vate des evadant in tot templa piis 
laudibus et officiis consecranda ; et ipsa 
templa in ccelos quosdam ceelestibus hym- 
nis aique harmoniis personantes. Quid 
commemorem justitiam sui juris factam ἢ 
Quid liberatam nobis ipsam libertatem, 
quid pacem nostram non inquietatam ? 
quanquam hee non minutula, aut asper- 
nanda ceeli munera ; occupent illa suum 
in nostra gratitudine locum, dummodo 
summum facta et nobis et sibi superstes 
nostra religio. Hee ille scopus erat, in 
quam presertim hodierni furoris spicula 
collimarunt: illud vallum tutela ceeli 
munitissimum, cui hec invidia subruen- 
dz concutiendeque vineas suas arietes- 
que applicabat. Nam ut hoc scelus pros- 
perum fuisset, quo illa locorum proscripta 
evolasset et vagabunda? que ut apud 
nos diutius hospitaretur, calidum nimis 
effecisset locum hodierna  scintillatio. 
Quos in ejus caput sanguinis imbres ros- 
cidus ille vapor destillasset? que ex- 
cepisset tragcedia tam minacem prolo- 
gum ? cui adversus pietatem in sequenti 
prelio hee seva velitatio prelusisset ? 
Non sterile, credo, aut infrugiferum 
fuisset hoc facinus; et cum sui generis 
facile Phoenix fuerit, interque reliqua 
scelera familiam duxerit, vereor ut e 
cineribus suis execrandaque traduce lon- 
gam nobis malorum propagasset seriem : 

an aliqua injuria timendum fuisset dixeri- 
mus habituram Angliam ex sua Eliza- 
betha alteram Mariam ; absit ut vitio suo 
dicam, sed tali satellitio stipatam ; quan- 
do enim non Mariane succenturiat Maria, 
et ceesis principibus succedunt occidendi 
martyres? Quid enim, qui cruentum 
illum Garnetum, ob hujusce facti meri- 
tum, post tot Campianos, Clementes, 
Guignardos inseruerat ceelo, et rubris 
calendarii sui literis ascripserat, quo illum 
in loco habiturum fuisse perfectam hane 
cladem conjecturam faciamus ? Annon 
inter tot Siculas Vesperas, Parisienses 
Lanienas, Mariana supplicia, tot Gallicos, 
Anglicosque triumphos, in Constantini 
aula imo in suis potius Lateranis parieti- 


ORATIO HABITA QUINTO NOVEMB. ANNO 1651. 


bus depingendos curasset, ut haberet si) 
gulo mane pontifex, quo jejunos ocuk 
nostre cedis spectaculo pasceret. Qu 
vos proprius, Academici, hoc cura pe 
tingat, fuisset certissime ut hoc omnigen’ | 
sapientie fanum in stupidze superstition — 
delubrum, ut hoc. . . . asylum i 
carcerem ejus et ergastulum, ut hoc ar 
trum Musarum in Loioliticum nidum_ 
ut hee vestra Cantabrigia in Duscial 
quoddam aut monachium perverteretur 
vidissetisque etiam hoc ipso die, et for 
tasse.in hoc ipso loco extantem glorios’ 
Jesuitam, nostreeque petulanter insultan 
tem miserie. Quam igitur religionen 
benignus Pater sartam nobis et tectan 
conservavit, eadem et nos hodie uti veli. 
mus in gratis ei referendis; ne que al 
hostibus perire non potuit, ea per nos ip: 
sos videatur perlisse ; enimvero videtui 
jam olim quod aliquando eveniret persen: 
tiscens divina sapientia etiam nostris 
hisce temporibus lucidum hoc_ benefieii 
intervallum adornasse ; quo nos a funes: 
tissimis temporum nostrorum casibus ab- 
ducentes oculos parum respiremus, quo 
lapsos pene et comminutos presentium 
malorum sensu animos hac preteritorum 
memoria erigamus aliquantum et refi- 
ciamus: ut quum nihil coram aut leti 
aut grati prospicere esset, non illicitum 
foret hac respectando caligantes oculos 
recreare. Levabit enim illud vix tolera- 
bilem hane sortem ferreorum temporum, 
si fuisse aliquando et reipublice et ee- 
clesiz aurea secula recordemur. Fit si 
preesentis imago justitiz nimium nos pers 
terrefaciat, hoc non adeo remote exempla 
clementiz animorum nobis quiddam re- 
dintegrabit ; quin dabit hoe tot annos 
ferventibus inter nos dissidiis aliquas in 
ducias, si in reddendis Deo quam alacri- 
ter amplissimis gratiis consentiens omnes 
studium adhibeamus. Nee ego unquam 
opportunius esse putem quam in tam 
fausto omne desinendum. 


PRASFATIO 


CUM OPPONERET DIE CINERUM. 
Fes. 21, 1654. 


Urcunqve in hane aream vestram, flo- 
rentissimi Academici, sterilis admodum 


PRHFATIO CUM OPPONERET DIE CINERUM. 


ee i, i ue eloquendi processio- 
| sem, haesissemque animi pendulus, quam 
| mihi ansam sumerem dicendi, et in quem 
| se precipue alveolum expectati sermonis 
cursus derivaret ; ex quo tamen in pre- 
| lustrem hanc frequentiam oculos hinc in- 
de animumque versavi, sentio tandem 
asisse animi mei uterum blande 
| voluptatis aculeos, qui sic ipsum feecun- 
do onere impregnaverint, ut si quam fa- 
cile hanc mentis sarcinam conceperim, 
tam ipsam possem tuto ac perite depo- 
nere, non vererer sane, ne in me hodie 
sue copiam verborum, seu vehemen- 
tiam essetis desideraturi. Enimvero 
jea modo intumescit pectus nostrum sen- 
‘suum ubertate; eo estu concitatur fluc- 
tuantis affectus, ut quum se certo nequeat 
intra suas ripas coercere, dubium tamen 
feratur, qua porta se debeat prodere foras, 
et in quas potissimum partes extra se 
ruens in terminos vestros ebulliret. An 
gratulari debeam vobis hodie sospitem ab 
insultibus populi, infestisque rumoribus 
srstiiem Academiam, et retinentem 
adhuc satis non solum ad testimonium 
atis, verum etiam ad gloriz suz in 
celebri congressu ostentationem ; an 
pro tutelz hujusce fausta diuturnitate sta- 
ori hujusce nostre reipublicz et sospita- 
sri Deo supplicia vota nuncupare ; an ut 
pmpositis verbis moneam vos abhorrere 
diris infortunii vestri suspicionibus, an- 
mumque avertere ; an denique expediat 
prius potiusque his omnibus, illius vobis 

qua cxteros mortales antecellitis felicitatis 
xeciem ob oculos collocare, tum ut in 
hac suavi representatione paulisper defixi 
oblectetis vos ipsos, tum ut discatis, ex tam 
pulehrz rei memoria, dignos vobis ipsis 
gerere spiritus, hoc est, excelsos et gen- 
5508, lemerario contemptu ignobilis 
ulgi, minisque ferocis seculi superiores : 
sane quem non hujusmodi admoneret 
segitationum, quem non in hee verba 
ipitem impelleret, solennem hune 
um hujusce diei conventum suis oc- 
alis conspexisse ? Cui parem vera dig- 
jitate et genuino fulgore conferendum 
ibi ostendere, si quis eousque esset cu- 
josus ut universum orbem terrarum ap- 
et, ne ille omnis ad hanc ques- 
nem vel obsurdesceret ingratus, vel 
juasi attonitus obmutesceret. Audivi- 
de Grecorum virtute judicium, 
jJlatum ore barbari hominis, reve- 
ipso Athenarum genio et suflragio 


i i i a ee, i, i eee 


/ 


. 
| 
| 


| 


dignum, generosi in illis ingenii non 
aliunde petens indicia, quam inde ; quod 
scilicet Greci inter se virtutis ineuntes 
certamina, non auri, argentive acervos, 
non aéreos dominationis titulos, non 
quidpiam illorum, que humana solet af- 
fectare cupiditas, in premium sibi forti- 
ter gestorum proponerent ; verum exilem 
solummodo olive ramum, perenne sym- 
bolum florentis fortitudinis, aut tenue apii 
folium, in id tantum sufficiens, ut virtutis 
el nomen inscriberetur: eadem vos, A- 
cademici, potiorque laus manet, gui in 
Piseos hos agros, in palestram hance 
pulcherrimorum certaminum hodie des- 
cendistis, ad conserendas manus viresque 
attentandas, non corporum sed animo- 
rum; ad contorquenda argumentorum 


jacula; non ut motu et pernicitate pe- 


dum, verum ut discursu rationis, ingenii- 
que agilitate contendatis; cujus precla- 
rissimee contentionis nec illa ἃ vobis, 
quanquam summo jure debita, expecta- 
tur merces, ut triumphales capita vestra 
induant laureas; at suis ut sertis victrix 
veritas coronetur. Odignum vyobis et 
vestris studiis, curisque vestris et consiliis 
accommodum ! Ὁ congruum humane in- 
doli, nativisque dotibus celestis anime in- 
stitutum ! Cui simile si alibi terrarum in- 
quirimus, ubi tandem loci reperiemus, ut 
reliquos ccetus mortalium, sive civium 
sive agrestium, non dico nundinas et em- 
poria, negotiantium, castra militum, sub- 
sellia litigantium, quin ipsas etiam aulas 
principum, politicorum phrontisteria, co- 
mitia judicum, senatorum consessus, etsi 
qui alii famigerantur inter homines spe- 
cie quadam glorios® majestatis, atque 
exteriore purpura conspicul, consula- 
rous. Nimirum ad creandas molestias, 
inferendasque sibi invicem calamitates, 
ad decernendas Bellons furias, ad cor- 
roganda ex visceribus populi vectigalia, 
quibus ad proprium seu luxum sive fas- 
tum abutantur; ut loco alter alterum ac 
authoritate submoveat, et cetera erga se 
mutuo patrent maleficia ; et si non ferino 
isthoc, alio salem pecudum ritu ut pabu- 
la sibi ac vestimenta conquirant, et uni- 
versim huic pygmeo corpori inserviant, 
ex terrena prosapia oriundo; in hos fines 
cogunt se ip unum, et congregant quasi 
agminatim reliqui confluxus mortalium. 
A vobis interim colitur societas, inter 
vos celebrantur commercia, ut summe 
innocua, ita minime mercenaria, neque 


444 


molesta aliis, nec vobis ipsis turbulenta ; 
illisque Deorum Epicuri haud absimilia ; 
quippe.semoti longe a civilibus undis, re- 
rumque humanarum anxia solicitudine 
sejuncti, tanquam in superceelestis con- 
vexi aureo pavimento ociantes, 2vum 
vestrum summa cum pace transigi- 
tls, pascentes vos continuo suavisssima- 
rum contemplationum ambrosia, inque 
avidas fauces nectareos divine veritatis 
latices imbibentes. Nempe de conditore 
universi et rectore Deo, ejusque ineffabi- 
libus bonitate, sapientia, virtute, quas in 
tam variis multiformis materie particulis 
o.dinandis, inque innumeris illis rerum 
dissonantiis in suavissimum hunc con- 
centum redigendis, demonstravit ; de in- 
concussis legibus atque decretis nature ; 
de indefessis motibus ccelestium corpo- 
rum, occultisque astrorum influxibus ; de 
Τα "Ὁ etheris, zstu maris, situ elemento- 
rum, ortu et interitu rerum sublunarium, 
de multiplici genere atque diversa indole 
animantium ; de arcanis plantarum fa- 
cultatibus et signaturis ; de mirabili quali- 
tate et utiliiate mineralium; denique de 
natura hominis, usu rationis, ordine et 
progressu scientiarum, de vite tum pri- 
vate tum communis moribus et institutis ; 
de his, inquam, iisque omnibus, que 
aut positu sublimia, aut comprehensu 
ardua, aut cognitu. jucunda, que aut 
animum juvant aut delectant, aut digne 
occupant, et disseritis in propatulo, et in 
secessibus vesiris cogitatis ; ad quas cog- 
itationes, ad que colloquia nisi admit- 
teremur, nec preoptandum fuisset nasci 
nec opere pretium natos huc convenisse. 
Et revera videtur ad hec natus factus- 
que initio animus noster, ita in eorum 
investigationem curiose aspirat, in con- 
sideratione placide acquiescit, in compre- 
hensione triumphaliter exultat; ita 510] 
obviam forte factarum veritatum, tan- 
quam et cognitarum olim familiariter et 
impense desideratarum, avide in am- 
plexus traducitur. Quo presertim no- 
mine debetis, Academici, summe vobis 
ipsis gratulari, aut potiori jure eterno 
Numini immortales gratias habere, cujus 
benigna dispositio id vobis negotii dedit ; 
dignum ea mente quam vobis indidit, iis- 
que sacrosanctis propensionibus, quas 
vestris ingeniis implantavit ; cujus quasi 
singulari arbitratu imperturbatum hoc 
ocium, excolende bone menti, vestris- 


que affectibus supra vires suas erigendis 


PRAEFATIO CUM OPPONERET DIE CINERUM. 


tantum non necessarium recepistis ; ee 


pacto videri queat divina beveficentia ut 
reliquis hominibus animas, ita animos. 
etiam vobis, aut animorum saltem usum_ 
et exercitium indulsisse. Nec debent 
eximia heec et selectissima in vos collata, 
cceli munera ad vestram rem magis do- 
mesticosque usus recondi, quai in pub- 
lica commoda, et universam humani gen- 
eris salutem redundare; et si fideliter 
ingenuas artes didicisse, si rebus maximis. 
et pulcherrimis intendisse animi aciem, 
tempusque impendisse, emollivit vobis 
animos, vestrisque ingeniis candorem, 
modestiam, prudentiam, benignitatem 
ingeneravit, non tam debent he sanctis- 
simee dotes in pabula cedere privatorum 
pectorum, quam in totius humanitatis con- 
dimenta. Duces vos vite, et magistros’ 
virtutis dedisse orbi videtur et designasse 
ceelestis providentia, ut vestris tam illus- 
tribus exemplis, quain fidis institutionibus 
caveatur, ne in reliquos homines vel ig- 
noratio veri bonique, vel ped'sseque hu- 


jus feritas, barbaries, et omnimodo con- 


fusio, invaderent et inundarent. 

Neque enim ita hactenus bene cum 
rebus humanis comparatum est, ut norit 
maxima pars mortalium suo Marte rectum 
iter virtutis arripere ; ut queat vulgus 
hominum vel semper pretextibus alienis 
inconsulte credulum, vel propriz cupidi- 
tati ineffreenate addictum,vera et verisimi- 
lia, sincere justa et quesitis tantum colo- 
ribus blandientia, que sequenda ipsis sint, 
queeque evitanda internoscere ; vel se ἃ 
laqueis pravarum consuetudinum, et male 
feriatorum hominum impostura expedire. 
Vestra autem contra in eo se jugis exer 
cuit diligentia, quid ab orbe condito ges- 
tum sit, a fida teste veritatis historia in- 
quirere ; fontes, principia et fines rerum 
omnium ac conciliorum explorare ; pur 
ram ab adulterino, a specioso solidum 
secernere, et quid in unaquaque re sane- 
tum vel honestum, quid vero iniquum ac 
perversum dispicere : quin et circa mul 
tifarias sententias ingenia vestra versando, 
rerumque in quascunque partes momenta 
expendendo, de omni proposita materia 
libere et sincere judicare; et sapere 
altius et de vobis, deque Deo Optimo 
Maximo melius sentire didicistis, quam 
ut possitis facile vel judicia vestra imper- 
itorum jugo subjicere, vel pravis 
moribus consilia mancipare : ex qua Ves 
tra nobilissima immunitate illud vobis 


_ 


EPISTOLA, 1655. 445 


conscivistis nullo pretio estimandz feli- 
citatis, ut possilis quam paratissime et 
sectari ipsi optima, et viam aliis ad illa 
preemonstrare. Que omnia cum vera 
sint, Academici, et liquido apparentia, 

is non difficulter illorum sive in- 
firmitati, sive invidie ignoscere, qui in 
vobis hec bona aut non satis aut nimium 
animadvertentes, hinc credula simplici- 
tate, inde prepostero livore abducti, 
eo non illibenter contulerunt studia, ut 
vos ab hoc apice felicitatis deturbarent. 
Equidem non indigna censuerim vestra 
studia, que magis hac splendidam sus- 
tinerent invidiam ; queque non immerita 
universi orbis, siquidem ita contigisset, 
impeteret emulatio. At nec illi quid- 
piam alienum a suis moribus perpetra- 
runt, qui desiderantes in seipsis ea bona, 
que in vobis nimis clare resplendent, 
juxta humane fragilitatis modulum, non 
potuerint vos integris oculis contueri. 
Nec vos etiam ἃ dignitatis vestre orbita 
ullo modo aberrabitis, si proposite virtu- 
tis strenuo insistentes tramili, et simul 
benefici Numinis presidio innitentes, non 
eorum solum ingratos et imprudentes 
contemptus, verum et impotentes minas 


negligatis. Dixi. 


\ 


celandis idoneas. Hoc quicquid erat 
consilii misello embryoni originem dedit, 
qui hujusce chartz quasi secundinis in- 
volutus detractis fasciis in vestram lucem 
prodibit. Epistole (¢auéigou pariter ἃς 
ἀμέτρου) quoddam rudimentum est, non- 
dum integram membrorum conforma- 
tionem adeptum eorum que in hoc satis 
curti itineris decursu spectasse vobis ac- 
ceptum refero, qualemcunque descrip- 
tionem fronti suz insculptam represen- 
tans. Varize vie difficultatibus eluctatus 
ad Lutetiz meenia tandem perductus est, 
hic viribus fatiscens seu potius rerum 
5101 objectarum multitudine oppressus, 
respirandi intervallum tantisper postulat, 
donec progressum suum aut vestra ap- 
probatione animatus absolvere, aut rep- 
rehensione deterritus abrunipere cogatur. 
Et siquidem hune fcetum juxta ideam in 
sui opificis proposito prefiguratam omni- 
bus suis numeris perfectum fuisse con- 
tigisset, ulterius oculos vestros hac agres- 
tisstyli incondita barbarie lacessere ex usu 
non fuisset. Nunc muti carminis infe- 
lices abortus aliquatenus supplere, et 
unius epistole defectus altera non minus 
imperfecta cumulare oportet, in qua 
pauca illa, que hujus scriptionis generi 
maxime accommodata videntur, etsi pes- 
simo penicillo, et satis perfunctorie de- 
lineata, bono utcunque animo accipitote. 
Res hic in Gallia externam rerum faciem 
spectanti admodum in tranquillo versan- 
tur. Pax ubique sereno vultu arridet, 
per universum regnum nusquam armo- 
rum strepitus auditur. Externis succes- 
sibus adblanditur fortuna, intus deliciis 
affuunt omnia. In aula poetissimum 
splendor et exultatio regnant, continuo 
tenore luditur, saltatur, festis, conviviis, 
commessationibus indulgetur, animo mos 
geritur, nihil sinistri timetur, aut expec- 
tar. Sed que tante felicitatis sta- 
bilitas existat, qui in penitioribus sali 
recessibus tempestatum @stus bulliant, et 
que in clandestinarum consultationum 
cavernis vis ventorum confletur, penes 
prudentiores esto judicium. Malorum 
semina, tenuis glebe superficie tantum 
obducta, sua nondum germina, in apri- 
cum emiserunt, verum continuis imbribus 
irrigata, quas intra radices longe lateque 
Spargunt, lynceis istis ὀξυδὲρκχέστεροι 
facile deprehendunt. Nam ubi status re- 
rum violentus est, quis durabilem 
spondeat? ubi avarili® sitis plusquam 


EPISTOLA, 1655. 


Reverendissimi, et ornaiissimi Viri, 
Ap vos tandem pervenient he litere, 
ventis benevole aspirantibus, equidem 
pro officii, quo vobis obstrictus sum, 
Magnitudine, et pro modo forsitan ex- 
pectationis vestre admodum sere, licet si 
aut mittentis propensio, aut scribendi 
Spectetur materia, nimis quam tempes- 
tive. Etenim si propositum hoc ad ani- 
mi mei genium exegissem, eousque dum 
aut ipse bene scribere didicissem, aut 
saltem donec attentione vestra digna se 
obtulisset oceasio, etiam  scripturienti 
calamo ultro temperassem.  Quarum 
rerum cum unam prorsus impossibilem, 
alteram magnopere incertam perspice- 
rem, quo nisi ad Musarum preesrniis- 
simam opem confugerem, in earum licen- 
tix latebras reperire confisus, cum serip- 


Loris imbecillitati, tum argumenti ivopiis 


446 


hydropica dominatur, quis afflicti populi 
patientiam prastet inexpugnabilem, cujus 
viscera, perpetuis exactionum hamis ex- 
enterantur ὃ ubi infesti in potentes animi, 
preteritarum injuriarum memoria, et 
presentium rerum sensu exacerbati, in- 
numereeque suspiciones e cruente simul- 
tates seeviunt, adversa vota, atrocesque 
susurri passim audiuntur. Ubi adminis- 
tratiolegum et justitiz dispensandz cura 
non vite integritati, non scientiz juris, 
non fame honestati conceduntur,sed que 
Virtutis esse premia deberent, pecuniz 
preda reputantur. Ubi in prefecturis mil- 
itaribus nulla fortitudinis, in politicisnulla 
prudentiz, in aulicis distribuendis nulla 
dignitatis ratio habetur; sed salutis pub- 
licee propugnacula queelibet venalia ex- 
istunt, nec ab eo, qui plus meriti, sed 
maximam auri vim obtuierit, certissime 
reportantur. Ubi ipsis militibus, pro 
tutela publica vitam prodigentibus, pro 
stipendiis verba numerantur, agiturque 
cum lis bene,si miseris decima annue 
mercedis portio persolvitur : ubi denique 
non benevolentiz propenso affectu, nec 
amoris attractrice iulecebra, sed sola vi, 
et injecto metus freeno populus in officio 
continetur. Ubi hee dedecora civium 
oculos incurrunt, creduntur, preedicantur, 
omnium animos percellunt, qu potest 
esse firma pacis spes? que diuturna 
tranquillitatis possessio ὃ Rerum potitur 
quidam gigantum patria oriundus ; qui ex 
obscure. conditionis angustiis tandem i in 
ecclesiastice purpure amplitudinem enix- 
us, cum principibus regio sanguine claris, 
fortitudine, consilio et favore populari 
subnixis, περὶ πρωτείων authoritatis et 
potenti cerlare ausus, ex impari con- 
gressu superior evasit. Mox cum adver- 
sa fortuna conflictari sustinuit, et suo 
culmine deturbatus, fugatus, hostis rei- 
publice pronunciatus, reditum suum pro- 
curare, amissa gubernacula recuperare, 
adversarios successu exultantes  repri- 
mere, eorumque quosdam in ordinem 
redigere, alios ex arena abigere potuit. 
Nunc in autheritatis sedem repositus, in 
ea stabilius firmatus videiur ; preecipuos 
principum et nobilium sibi affinitate et ne- 
cessitudine devioxit,provinciarum rectores 
ab ejus nutu pendent, et limitaneis mu- 
nimentis preefecit, qui cum ab eo fortu- 
narum initia aeceperint, ab eo earundem 
incremenum et tutelam sperant. In ejus 
arcas universi regni reditus confluunt, ab 


EPISTOLA, 1655. 


eo omnia officia et ministeria militaria, i 


| 


politica, aulica, juridica venduntur et dis- 
pensantur. Kjus verba vim 
ejus voluntas normam obsequil, mil 
mandata fatorum jussa emulantur. Sane — 
eum, qui e fumo et tenebris in hunc. ful- 
gorem emergere, qui heec tanta aut ani- — 
mo destinare, aut destinata exequl potuit, — 
ingenio abundare, nec aliis  preclaris — 
dotibus destitui oportet: verum hujusce | 
auri pretium multiplicis scorie inquina- | 
mentis evilescit. Magnas virtutes non 
minora vitia corrumpurt: dum magnus, ~ 
potens, felix habetur, generosi animi glo- ' 
| 


riam nondum consecutus est. Dexterita- 
tislaudem fidei defectus obfuscat. Egre- 
gia gesta inexplebilis avaritize dedecus 
commaculat. Nec ad extremum sapere \ 
posse censetur, qui pecuniz tam insano © 
amore tenetur. Hee illa machina est, — 
quee Marpesiam hance rupem loco excu- 
tere, que Delon hanc movere ἀκίνητόν 
περ ἐοῦσαν, quee fortunam tam bene fun- 
datam, tam fortiter stabilitam labefactare 
queat. Scilicet dum ingruenti salo nimia 
moles opponitur, altius intumescunt et 
violentius impellunt insultantes aque; 
nec sepius morbi, quam medicine vio- 
lentia mortis impetus precipitatur. Dum _ 
nervos potentize sua corroborande undi- 
que conquirit ; dum populi venas sanguine 
exhaurit; dum ommnigenis artificiis im- 
mensas opes corradit, cum auro odium in 
crumenam comportat, gratiz paupertate 
laborat, et num sua lucra revera sint dis- 
pendia eventus indicabit. Interea con- 


jecturam facere potestis, ex eo quod 


nuperrime accidit, nescio an Mercuriis 
vestris evulgatum. Quasi preesentibus vec- 
tigalibus cardinalitii loculi non satis turges- 
scerent, recens pecunize corrogande com- 
mentum excogitatum est. Novum auri et 
argenti genus signare consilium erat, 
Lillia appellant. Id priori moneve puri- 
tate impar, pondere circiter sexta parte 
inferius, equum tamen valorem obtinere 
debuit. Huic proposito populus obmur- 
murare, parlamenta se opponere, mer- 
catores contra obtestari. Curia Parisi 
ensis (pro jure quod in stabiliendis et 
verificandis regiis edictis sibi asserit) 
assensum detreatare, et de remediis malo 
applicandis deliberare. Hoe cum in 
aula compertum essel, primo ne pars 
lamentum se congreget, et ne de ea re 
serinones habeantur, edicitur. Illi nihi- 
lominus convenire, consilium capere, re 


- 


=, 
— 


+. 


EPISTOLA, 1655. 


gem ultro accedere, orare ne rem adeo 
omnibus ordinibus invisam ultra promo- 
veri sinat. Rex cancellarii ore eos gra- 
viter increpare, mandare ne edictis suis 
jaudeant ; minari si procederent, 

se illos in rebellium et seditiosorum loco 
habiturum, velle se edicta suum effectum 
i. Cum adhuc negotium ultra pro- 
pellere non dubitarent, ex eorum numero 
quinque consiliarii ab urbe excedere 
coacti; ita impresentiarum desistitur ; 
sic tamen ut hec quies quovis motu pe- 
riculosior sit, nec magis ex metu, quam 
ab obstinatione proveniens ; nam interim 
reliqua quzeque uegotia traciare recusant, 
et justitie cursus prorsus intercipitur, 
que res non exigui momenti est, et pro- 
pediem nescio quid monstri paritura vide- 
wr. Nec dum in republica strepunt que- 
rimoni#, dum curia cum aula, et leges 
cum arbitrio contendunt, penitusa dis- 
sidiis feriatur ecclesia, et suis quoque 
rixis commoventur schole. Que enim 
reardinalis Restii in hac urbe au- 
thoritate recruduerant lites, vix dum bene 
sopite sunt ; et etiamnum vigent, et dis- 
ceptationis animosissimo ardore in Sor- 
bona agitantur pertinaces controversiz. 
Versatur in ea doctor quidam, Antonium 
Arnoldum vocant, nomen vestris opinor 
auribus non ignotum. Is libros quosdam 
et epistolas conscripsit (rem totam ab in- 
itio pertexere prolixissime esset oper), 
in quibus se ab eorum partibus stare 
profitetur, qui Janseniste appellantur. 
Hosce libros Jesuite eorumque assecle, 
seriptis contrariis  plerisque sermone 
Gallico editis, oppugnandos susceperunt. 
Quibus ille, nec sine plurimorum ap- 
plausu, docte et eleganter reposuit. Et 
sepius reciprocata est serra; tandem 
’ jus in Judicium adducitur, coram- 
Sorbona hereseos ac pravorum 
naa postulatur. Is se Augustini 
doctrinam sectari affirmans, petit diserte 
exprimant, quas sententias in suis scriptis 
reprehendunt: vix unam aut alteram indi- 
care possunt. Has in Chrysostomo et 
tino expresse totidem verbis conti- 
neridemonsirat. ‘Tum articulis ab Inno- 
-centio decimo damnatis adhwrere clamant. 
| locum ostendi postulat ; nequeunt: 
m in eo consentiunt, temeritatis no- 
Mine incusandum esse, quod alicubi affir- 
mavit se propositiones a papa perstrictas 
tanquam Jansenianas in Jansenio reperire 
non posse, quasi papa in dictis aut senten- 


| 


447 
tiis cuilibet affingendis decipi posset. 


Rem ridiculam! quasi vero ut Nasoni olim 
habuisse oculos peccatum erat, ita nune 
iisdem carere in vilio ponendum sit. Si 
in Jansenio revera occurrunt ἰδία, socor- 
des, ne dicam stupidi sunt, qui locum non 
indicant, nec reum convincunt non tam 
culpe quam cecitatis. Si ipsi locum re- 
perire nequeunt, aut seipsos manifesti 
arguere mendacii vel saltem eodem cujus 
Arnoldum insimulant crimine implicari, 
necesse habent. Utcunque magnis utrin- 
que animis res gesta est. Ac ipse regni 
cancellarius per multos dies senatui Aca- 
demico quotidie interfuit, ut sua presen- 
tia Arnoldi amicis animos adimeret; tan- 
dem partim pre metu recedentibus qui 
ab eo stabant, partim fratrum mendican- 
tium ingentibus catervis confluentibus, 
lata est sententia, Arnoldus temerarius de- 
cernitur. Is nihil moratus protestationem 
interponit, et sententiam nullam esse dec- 
larat hisce potissimum argumentis ; quod 
suarum partim fautores (qui ultra sexage- 
nos e precipuis Sorbone doctoribus nu- 
merati sunt) metu ac terrore abacti ; quod 
ex fratribus mendicantibus plures ades- 
sent, quam quos ex Academiiz instituto op- 
ortuit ad suffragia admissos esse ; denique 
quod preter nati ralis equitatis dictamen 
de eo judicium ferre sinerentur, qui se 
cause su Inimicos scriptis conira illum 
evulgatis palam professi sint. [τὰ quidem 
qui unitatem tantopere jactant, nonnun- 
quam ipsi levissimis de causis inacerbis- 
simas factiones fundi non gravantur ; et 
qui sibi solis charitatem assumunt, ipsi 
partium studiis vehementissimis abrepti, 
inter se atrocissime digladiantur. Sed se- 
curi status protestantium in hoe regno 
aliud indicium esse non potest eo lucu- 
lentius, quod ex conclavibus regiis in me- 
dium proferemus. Archiepiscopus Tho- 
losanus, vir eruditionis causa apud suos 
magni nominis, postquam nuper hane ur- 
bem accesserat, ad reginam salutandam 
statim se contulit. Peractis offictis, ser- 
monibus ultro citroque habitis, tandem 
adversus reformate religionis professores 
invehi caepit, quos in provincia sua nimi- 
am congregandi licentiam sibi arrogare 
conquestus, contra eorum molimina re- 
gine opem imploravit, subinde hereticos 
et seditiosos appellitans. Que ingeren- 
tem excipiens regina se illorum fidem ex- 
pertam affirmavit, et fideliores subditos 
comperisse, quam qui seditionis ipsos in- 


bi 


448 PRO LECTORE HUMAN. ORATIO. 


simularent. Idem qui regine astabat, 
Francie quidam mareschallus, sustinuit. 
Tandem ipse rex interveniens, et argu- 
mentum disquisitionis edoctus, sein eadem 
esse sententia, et velle hibbavemdean ante- 
cessorum suorun edictis concessam ipsis 
pretare significavit. Tale pro suis  clogi- 
um meruit illustris ile Franciz, qui coro- 
nz intestinis tumultibus pene attrite, ex- 
iguis copiis instructus pugnas artificiose 
detractando, rem _ restituit, eandemque 
jam inde ab aliquot annis eadem arte con- 
servat ; militaris militiz sammus magister, 
daturusque 6 sua schola quod tota forsan 
posteritas admirabitur. Sed quam initio 
causabar rerum inopiam, nunc presertim 
sentio, cum qui in hac insigni Academia 
literarum gloria celebres viri versantur re- 
censere velim. Arnoldum prius laudavi : 
alium, si in mathematicis eximium Rober- 
vallum excipiam, anxia inquisitio nullum 
invenerit. Nulli hic amplius Petavil, nulli 
Sirmondi, nulli Mersenni, nulli jam, proh 
dolor! Gassendi comparent. Numerosa 
collegia pedibus peragranti, oculisque 
perlustranti preter tecta nihil eminens, 
preter parietes nihil conspicuum se: ob- 
jecerit. Quanquam hisce, si oculi mei 
gequi sint arbitri, Cantabrigia non invide- 
rit. Nec si Sorbone ipsi, una cum colle- 
gio Navarreno, in unum conjiciatur Cla- 
romontanum Jesuitarum hospitium, totus 
ille acervus unicam 'S. Trinitati dicatam 
zedem, vel amplitudine vel maguificentia 
exeequare, nedum excedere queat. Im- 
mo nec Si quascunque quotidianis oculis 
sol aspicit regiones perambularem, tue 
pulchritudinis (charissima mater) simile 
aliquid aut equale reperire sperem. In 
tua memoria quam recreatur animus? 
quam exhilaratur cor? quam exultat mihi 
spiritus ὃ Pre vestra conversatione,dulcis- 
sime anime, mel omne prorsus insuave 
est, cujus desiderium e precordiis meis 
nulla Lethe excutiet, etiamsi ipsos Loto- 
phagos accessero. Vester ille candor, ves- 
tra innocentia, libertas, moderatio, erudi- 
tio, virtus, millies animo, centies ore re- 
petitee, quam semper impense placueruntr 
a vobis corpore dirempius, mente quoties 
interfui ? et colloquiis istis lepidis, i Pe 
osis, proficuis quoties me immiscui ἢ quo- 
ties foco vestro assidere visus sermonibus 
vestris avidus inhiavi, nec non ipse pro 
more meo raras voces, plerumque ad rem 
parum spectantes interserul ? si alicubi 
gentium qui tot probos ac ingenuos viros ca- 


lore suo foveat focum aliquem investigare 
potero, ne haud infelix viator fuero, 
Pre isthoc spectaculo, pontes quivis nata- 
tiles, portentose campane, statue im. 
mens, queecunque monumenta antiqui- 
tatis et recentis magnificentiz ostenta 
omnino sordescunt. Quam zegre a vobis 
divellor! quam difficile jam alienas cogi- 
tationes admitto! cras Italiam, postridie 
Germaniam cogitem, hodie vestre soli 
recordationi defixus immorabor,a_ vobis 
auspicatus sum, in vobis desinam. Suo 
presidio cceleste Numen vos protegat, in- 
que sinus vestros, copiam, concordiam, 
virtutem, sapientiam liberaliter infundat. 
Valete. 
Vobis in zeternum devotissimus, 


I. B. 


Parisiis, FEB. 9, 1655. 


PRO 
LECTORE HUMAN. ORATIO. 


INGENS onus, dignissimi viri, humeris meis 
incumbere sentio, debiti vobis hodie per- 
solvendi reus et veri et magni. Onus eo 
magis suo pondere me premens, quod jam 
primum gratitudinis tyrocinium ineam, 
nec vires habeam ad id sustinendum usu 
aliquo aut exercitio firmatas. Adeo ut 
quod hactenus in felicitatis mee aliqua par- 
te ponendum censui, illa omnia hujus ge- 
neris officia declinasse, que nononulli ben- 
eficia dicere solent, sed revera nemo non 
onera ac impedimenta reputaret, jam tan- 
dem ignorem an improspero cuidam fato 
imputare debeam, quo scilicet factum est, 
ut grandis hujus ac improvisi beneficii col- 
latio me accipiendi imperitum inveniat; 
quodque nondum vitulis istis ferendis sen- 
sim assuefactus, necesse habeam indocta 
cervice ingentem hunc taurum suscipere. 
Nimium gravis mihi militia contigit jam 
primum bellanti, et vos artis mew 

menta non in figulino vase, sed in pura 
argenti massa experiri voluistis. Perite 
igitur quum nequeam,saltem cordate exe- 
quar id quod est hodierni muneris,et quam 
sincere agnoscam beneficium vestrum, pa 
tefaciam profitendo quanti estimem. Quo- 
\ugquisque vero est preelectorum, qui, licet 
multa salute atque officiosa verborum δον 


, 


PRO LECTORE HUMAN. ORATIO. 


mitate vos exceperit, quam tamen vos ei 
sortem dedistis, illa contentus legit ? Adeo 
male curant plerique se primum ex dulci 
somno excitari, deinde de calentium stra- 
torum blando circumplexu educi in apricas 
tenebras, cum horrido frigore, fcetentibus 
nebulis, et mox cum pingui !ucernarum 
fumo ac fulgine pugnaturos, quo apud 
nondum bene expergefactos, atque ab in- 
somniorum placida perturbatione sibi red- 
ditos auditores, super egroti alicujus ve- 
tuli alternis somniis nescio quid 5.01 ipsis 
ridiculi edisserant. Contra plerique hunc 
locum tacitis desideriis expertere ; quidam 
ultro ambire ; nemo fere (pene dixissem, 
nemo) contemnere aut repudiare solet ; 
quem quisquis acceperit, isnon tantum 
vobis gratias, sed et sibi quoque ipsi gratu- 
lationem prestare potest; debere existi- 
mat. Enimvero demandastis mihi pro- 
vinciam, non inter siccas sterilesque are- 
nas, non inter frigora sitam plage borea- 
lis, non ubi cum barbaris gentibus de salu- 
te et tranquillitate est contendendum ; sed 
in ditissimo soio, in fiorentissima regione 
universe literature : in iis locis, ubi_ tem- 
perati ceeli almeeque telluris conspirante 
ra,placide omnia nec invita proveniunt. 
um non immerito quis dixerit omni- 
farie doctrine, pulch errimis rhetorice 
flosculis depictium, linguarum vernantem 
letis herbis atque radicibus, jucundaque 
etsalutari fruge historiarum refertum,quin 
et ubique antiquitatis venerabili umbra in- 
terspersum, perfusumque limpidissimis 
amnibus, deductise perenni scaturigine 
Masarum, atque a poétici Heliconis sacro 
jugo derivatis. Adeo ut quicquid in om- 
ni eruditione amcenum, quicquid lepidum, 
quicquid venustum, quicquid humanum, 
hoe est, homini aut utile aut delectabile, 
aut humano dignurn sit ingenio ; quicquid 
suo ambitu excelsi atque divini potentissi- 
ma scientiarum latifundia complectuntur, 
id fere omne hoc munus suum sibi vendi- 
cet. Ut preteream provincie hujus satis 
ampla esse vectigalia, que cum in reli- 
vix suis publicanis alendis sufficiant, 
hac abunde suppetant etiam pretori suo 
splendide ornando. Denique humanitas 
vestra Spartam mihi assignavit cure om- 
nis et periculi immunem, nec corpori nec 
animo ingratam ; uberrimis proventibus lo- 
cupletem ; eam obtinenti nec indecoram, 
nec inhonestam ; et reipsa tulem, qualem 
legendi cupidus sibi voto ac imagine 
pisset. 


Ἢ Vor. Ill. 57 


Hec non ideo assevero, quasi ipse ex 
hac re multum oblectamenti caperem ; 
aut quasi offcium mihi commendatum 
valde menti mez arrideret; aliter enim 
ego curas animi mei, aliter vite rationes 
disposui, quam ut Musarum hasce delicias 
admodum persentiscam. Multo minus 
spes sordida, aut cupiditas lucelli alicujus 
pectus meum valido unquam  verbere 
pulsavit; preecipue infamis illius, quod 
tanquam herba succrescens e stercore, 
visu spectabilis, sed odori ingrata, e pee- 
nis et mulctis nocentium querentiumque 
corrogatur. Equidem re ipsa tam parum 
acceptum est mihi hoc officium,quam pa- 
rum ipsum concupivi, quam parum expec- 
tavi, quam minime de eo antehac cogita 
vi; aut si forte cogitassem, quam minime 
mihi debitum censuissem. Verum ea 
solum de causa quam non vilipendi, imo 
quam magni fieri dignum arbitrer, signi- 
ficare volui quo cum amplitudinem favo- 
ris vestri, tum mentis mew sensum af- 
fectumgue cordis non ingratum indica- 
rem. Alioqui nec horum aliquid dicere 
aut agnoscere voluissem, si non per- 
suasum fuisset mihi, omne illud apparen- 
tis beneficii preter spem et vota in me 
collati ex bona vestra in me voluntate 
profiluxisse. Quid plura? Quicunque 
est e vobis (gravissimi charissimique viri) 
qui mihi aut in hac re, aut in quavis alia 
bene voluit, aut bene optavit, ei ex animo 
publice et sincere gratias ago, si facultas 
et opportunitas non deesset, acturus plus- 
quam gratias, imo acturus quidvis, quod 
penes me fuerit, quo ostendam bone 
vestre erga me voluntati, bonam erga 
vos gratamque in me voluntatem res- 
pondere. 

Et jam precipua parte orationis mee 
defunctus videor. Nam dum vos, pre- 
clari adolescentes, prout hujus muneris 
institutum postulat, potentiusque ea ipsa, 
quam profitemur, humanitas nos invitat, 
alloquar et compellem, equidem non 
multa uti ambage verborum satius duco, 
Quid enim? an officium vestrum, quo 
venire, quando audire, quid seribere, 
quid componere, vos edocerem, que 
omnia, opinor, unius aut alterius anni 
preterlapsi usu et consuetudine probe 
didicistis ? an ut ista vobis bene perspecta 
diligenter exequi velitis, multo suadelee 
artificio provocarem, eliamnum ex nativa 
indole et propensione spontanca ad id 


}agendum promptos paratosque ; ut qui- 


dem sperare fas est de ingenua juven- 
tute, liberaliter nata et educata; ver- 
santi in hac luce preestantium exemplo- 
rum ; et quasi in sinu tenero Musarum 
rerum optimarum studiis innutrita, quo- 
rumque ipse vultusadhuc primevo pudore 
rubens virtutem ac modestiam spondet et 
promittit? Condonate igitur mihi hunc 
laborem vos quod spectat forte super- 
vacuum, mihi ex usu necessarium, non 
aut solicite aut prolixe urgenti et incul- 
canti; verum tenui solummodo et quasi 
nuda enumeratione, que a vobis petam, 
queque expectem recensenti. Lec- 
tiones quotidianas ut frequentetis, non 
est quod vos stimulem. Ad eas lux 
clara, aer compurgatus, vegetus cor- 
porum habitus, mentes bene preparate, 
et precipue genus negotil nec inficetum, 
nec ab indole vestra abhorrens, vos com- 
moyebit abunde et proritabit. Siquidem 
non ad nectendos inutilium argutiarum 
laqueos ; non ad nodosas_ perplexitates 
Aristotelicarum subtilitatum, que tenera 
vestra torqueant et excruciant cerebella, 
extricandas, vos evocamus: non istas 
vobis adhuc jejunis apponemus duras 
atque acerbas dapes, que dentes frangant 
manducantium, stomachos fatigent con- 
coquentium. Sed quas humanior litera- 
tura subministrat ciborum delicias ; mel 
Atticum ex variorum scriptorum floreis 
apicibus collectum; suave lac distil- 
lans e turgentibus mammis Musarum ; 
generosum nectar veteris (EHnotrie ; 
et quos exprimere est 6 semper virentl 
Minerve oliva sapieutie salubres succos, 
eos vobis pro matutina refectione degus- 
tandos propinabimus. Ex omni choro 
authorum, quem una legeremus, segre- 
gavi Ovidium. Torvum enim illud et 
morosum Virgiliane majestatis reveritl, 
incertum et intricatum Papiniani tumoris 
abominati sumus; et Horatium szpe sua- 
viter nequam, dictisque elegantibus et 
preceptis non raro lasciviw, ac intempe- 
rantie virus admiscentem respuimus. 
Quin et ipsum preterire ausi sumus 
Ciceronem, subinde dum largo flumine 
verborum exundat, rebus et sensibus 
parcum. Quidni igitur Ovidium in 
manus sumerem? Oviditun dixi, imo 
potius Genium quendam ingenii ac elo- 
quentiz in humana specie ludentem. Cu- 
jus versiculos nec mortalis aliqua cura 
finxisse ; nec studium expressisse ; neque 
ars concinnasse; sed vel natura ipsa 


PRO LECTORE HUMAN. ORATIO. 


sponte effudisse, aut divinior quedam 
Musa dictasse videatur. Ovidium, 
ubertate eloquii, facili proprietate ver- 
borum, sincera puritate sermonis, sen- 
tentiarum apposito lepore, utilique acu- 
mine ; «quali calore, et continuo styli 
spiritu. cuivis conferendum ; ote 
inexhausta inventionis copia, candida 
sensuum perspicuitate, lauta supellectile | 
historiarum, varietate ac divitiis omni- 
gene doctrine, et mirifice suavi, ia 
levi, ac rotunda compositione carminum 
cuivis longe preferendum veterum poé-— 
taram. Cui nibil unquam aliud vitio | 
datum est, quam quod intemperantis in- i 
genil fuerit, quodque vir amoribus alioqui 
nimium deditus, sui gquoque ingenii 
nimius amator extiterit. Ex Ovidii tot’ 
libris ejusdem genii, etsi disparis materia 
omnibus, eum secrevimus, quem enuclea- | 
tum dare potissimum opere pretium 
censebamus ; in quo nihil ad _ historias, 
nihil ad antiquitatem, nihil ad_philolo- 
giam omnem, imo fere nihil ad _philoso- 
phiam, omnesque scientias liberales 
pertinens desideremus ; quem dum legi- 
mus, juvenes, non nisi ferias agemus, 
nullusque nobis occurret dies non inter 
fastos annumerandus. 

Themata vestra quod attinet, preecipue 
flagito ut ea argumentum suum, tanquam 
fidelem Cynosuram, perpetuo respiciant. 
Quorsum enim mihi illa secopum prefi- 
gendi cura, nisi vobis altera incumbat ad 
eam exquisite collimandi ? 

Nempe is haud immerito tanquam erro 
ac vagabundus tractari debet, qui extra 
oleas sibi preefinitas in alteras materias 
excurrit; nec debet aliquo jure id hodi- 
ernl thematis vice censeri, quod poterit 
crastino argumento zeque adaptari. Bos 
nam mentem sensumque rei proposite 
congruum, puro et proprio, nec non Si 
fieri potest, compto ac eleganti sermone 
vestiendi, proximus conatus esto. Turpe 
enim fuerit pulchros conceptus sordido 
habitu tectos incedere ; et magnopere ἴῃς 
justum bene natas cogitationes plebeio am- 
ictu dehonestare. Sententias gravitate et 
acumine temperatas vellem ; easque nee 
raras in vasio gurgite natantes, nec 
importune densas, alteramque alterius 
vestigia nimis arcte prementes ; sed tan- 
quam stellas eo intervallorum ordine 
dispositas, ut hujus lumen illius radiis 
minime confundatur. ‘Totam ovationis 
seriem apta methodus connectat, pule 


- 


similitudines illustrent, apposita exempla 


confirment, casti lepores condiant; mol- 


les ac modestz metaphore exornent; 
ique non floscull et colores rhetoric 
i , condecorent, perficiant. Absint 


_ obsoleta vocabula, phrases aliene atque 


absurde; duri ac audaces tropi; sen- 
sus obscuritas infelictur surgentis ; et pre- 
jpue ineptorum salium insula et invere- 
canda affectatio; suumque unusquisque 
proferat,acpropriz inventionis penu de- 
promptum; ne forte furtivis coloribus nuda- 

_ tus,seipsum prorsus implumem ac inoper- 
tum plectendum prebeat et deridendum. 
Eandem legem carminibus vestris dictam 
yolo, eoque impensius; quod ista horum 
indoles existat, in quibus mediocritas ipsa 
vitium sit, idemque jure habeatur deflec- 
tere a summo, atque ad imum devergere. 
Ne memorem ideo poeticam artem vobis 
magis cordi esse debere ; quoniam hxc 
@tatis vestre propria reputatur; siquidem 
in flore isto crescentis adolescentie agili- 
tas phantasiz, sublimitas spiritus, validus 
ealor, impetusque ingenli, motus animo- 
rum acer et promptus, affectuumque 
viget atque exultat vehementia: adeo ut 
i hac ztate Musarum ineptum se pro- 
eadem opera palam faciat, aut sibi 
nunquam affuisse ingenium, aut si quod 
affait, prematuro fato consenuisse. 
Quinetiam vos attendere oportet epigram- 
mata esse que scribitis; nec sufficere 
sensus quadrat, quod proprietas 
vocabulorum respondeat, quod carminis 
ratio et metri leges accurate observen- 
tur; nisi insit etiam quiddam salsi et 
lepidi, aliquisque aculeus qui mentes 
egentium grata voluptate pungat titillet- 
que ; et quandoquidem aures prius sua- 
wis symphoniz placido ictu ferire, quam 
imos, quibus natum est juvandis, in- 
itionis deliciis afficere solet poéticum 
lulamen, id tale exigo, quod com- 
ito amne fluvii instar nullo obice in- 
rupli decurrat. Ea enim carmina, 
que aut testudineo gradu incedunt, aut 
ris cesuris claudicant et cespitant, 
Vuleania rectins quam Apollinea, et 
yetulis nescio quibus potius quam semper 
rginibus Musis videntur ascribenda. 
Absit vero ut suspicer quemvis vestrum 
syllabarum quantitate peccaturum. 
'rustra enim is se putat versiculos con- 
Jere, illa in re, que a prosa versum diri- 
it, aberrantem. Saltem peccator iste, 
qui syllabarum natura aut usu brevium 


Jt 


} 


D 
1 


; 


f 
Ι 
| 


PRO LECTORE HUMAN. ORATIO. 


quantitates producit, prelectori ne ob- 
murmuret, si etiam quantum suum in 
promptuario invenerit prolongatum ; ut 
et ille dignus est longas corripiens, qui 
alteram ipse ferat correptionem. De- 
nique, ingenui juvenes, e carminibus 
vestris demonstratum date, vos quibus 
Minerva nascentibus favit, quantum ars 
perficere, vos quibus illa minus propitia 
fuit, quantum solertia naturam_possit 
superare. Unum aut alterum superest, 
quod vos insuper moneam, et peroravi 
unum, ut iis bue componitis nitide ac 
distincte scribendis cure aliquid adhi- 
beatis. Bene moratorum hominum est 
hoc prestare. Nam cui quis chartam 
offert male depictam, is illam palam pre 
se fert contemnere. Nec sua aut legi, 
aut intelligi, aut probari cupit, qui foeda 
maculis et lectu difficilia objicit. Sane 
dum facile et prompte legimus, dum 
scripti nitor speciosus oculis legentium 
adblanditur, nescio quo pacto, sensus 
ipse tanquam minime molestus hospes 
in pronas mentes illabitur: contra diffi- 
cultas et deformitas scripti et tedium et 
prejudicium pariunt; ut necessitas sit 
quod vel scriptor aliquatenus, vel lector 
non ita fiat industrius. 

Alterum est quod admonitos vos velim, 
nempe, ut scriptis et sententiis vestris suas 
periodos, sua cola, sua commata caute et 
curiose affigatis. Que omittere semper 
incuriam, plerumque imperitiam arguit ; 
quorum utrumque eque vobis indignum. 
Et nescio an alio indicio satis innotescat, 
utrum quis ea que scripsit, aut fecerit 
ipse, aut intellexerit. Sane cum debita 
punctatio desideratur, non tam scribentis 
est sensus qui elicitur quam legentis ; ut 
dum ὁ tripode ambiguee voces funduntur, 
smpe dubium est, an eadem oraculi mens 
sit, que interpretis. Nam_ ut vocabulo- 
rum intra certas septi alicujus angustias 
constrictorum facilis est comprehensio, 
ita si non irrita, saltem haud expedita est 
venatio intellectus, in campestrium spati- 
orum indiscretam libertatem evagantis ; 
utque is pessime exercitum instruxerit, 
qui nullo signorum discrimine turmas a 
turmis, cohortes a cohortibus distermina- 
verit; ita non melius disponitur oratio, 
sic nullis periodis definita, ut verborum 
omnium soluta congeries unius sententie 
speciem representet ; atque assequi dif- 
ficile evadat, an singula vocabula ad pra 
cedentium seriem, an potius ad subse- 

᾿ 


452 


quentium ordinem sint referenda. Huic 
igitur monito obsequium preestabit, qui in 
lis que conscribit, omne punctum ferre 
desidérat. 

Ultimo vos hortor, ne nimium curti, 
neve admodum prolixi sitis ; qua in re ne 
ipse exemplo noceam, propriumque pree- 
ceptum primus violem, valete. 


ORATIO 
cUM 


GRECZ LINGUA CATHEDRAM 
ASCENDERIT. 
A. D. 1660. 


PRovINcIAM aliquam qui suscipiunt aut 
munus auspicantur (spectatissima corona) 
cirumspicere solent, illustre quodvis ar- 
gumentum si aliunde compareat, in quo 
dum vim ingenil sui ostentant, et facul- 
tatem explicant dicendi, bonam spem de 
se, reique in posterum bene gerendz felix 
augurium imprimunt auditoribus ; gnari 
scilicet, auribus tanquam ansis arripi 
animos hominum, neque ullo ipsos ap- 
paratu vel invitari facilius, aut lautius 
excipl, quain diserte linguee opiparis de- 
liciis, et suavi nectare profluentis elo- 
quentiz. Inde fit ut pars illorum, pro- 
fessionis quisque su, fundatores atque 
fautores precipuos, quorum illa aut in- 
Stituta ccepit auspiciis, aut opibus suble- 
vata stetit, aut aucta crevit beneficiis, 
enixe studeant cum in solenne gratitudi- 
nis testimonium commemorare, tum ho- 
nestis encomiis insignire. Alii in eodem 
stadio preecursores, viros eruditione con- 
spicuos, et fama celebres, officio suo 
functos egregie, deque republica literaria 
preclare, meritos, explorata seculorum 
ultima conscientia, ab oblivionis tumulo 
exsuscitatos, uberrimis laudibus cumu- 
lant, amplissimis decorant elogiis. 
Reliqui fere artis, quam colere et per- 
tractare pre se ferunt, ut necessitatem 
exponant, utilitatem inculcent, dignita- 
tem predicent, hisque quasi subditis 
stimulis ad illi strenue incumbendum au- 
ditores provocent et cohortentur, id sibi 
potissimum negotii datum credunt: ut 
preteream singulares rerum, temporum, 


ORATIO CUM GRECA LINGUA 


locorumque circumstantias, quas ut fins 
ma stipulas, sic in fomitem orationis ar 
ripere soleat dicentium aut avidus fervor 
vel sedula circumspectio. 

Mihi quin hee omnia contigerint dicen 
di argumenta, in suo genere egregia, e 
plane summa, ut diffiteri non ausim, ite 
nec fateri ut non magnopere erubescam, 
adeo imparem me sentio tam excelsis 
rebus vel enarrandis apte, nedum digne 
exornandis. Siquidem instituti nostr, 
auctores habeain percensendos, non tan: 
tum fortitudine, sapientia, pietate, et 
omnigena virtute inclytos proceres, sed 
et maximos principes, ac reges gloriosos, 
qui licet majestate imperil, et rerum 
gestarum magnitudine tantopere excelle- 
rent, non alienum tamen ase, nec suo 
fastigio indecorum sunt arbitrati, bonas 
literas dum honore debito prosequeren- 
tur, et literarurm cultores subsidiis fover- 
ent, humani generis 5101 vota gratesque 
obstringere. Quorum ego nescio an de- 
beam magis eximiam munificentiam, et 
preclaram erga studia voluntatem en- 
comiis celebrare, an vero potius tem- 
porum infelicitatem dicam, vel hominum 
iniquitatem increpare, unde factum est, 
ut vix alendo homini, neque ad neces- 
sarios sumptus sufhiciat, quo generose 
illae animee non solum idoneo commeatu 
abunde instructos, sed et splendide or- 
natos voluerunt. Utcunque non est mei 
aut rudis styli, aut humilis ingenii, tan- 
torum heroum melioris historiz utramque 
paginam implentia persequi ἀνδραγαθήμα- 
τας nedum virtutes tantas graphice depin- 
gere, quarum immortalis fame sublimi- 
bus alis evecta gloria tam infimi despicit 
alque dedignatur preconium oratoris. Nec 
si recluso temporis thesauro, illorum qui 
hanc Spartam excolentes claruerunt, ex- 
inde memoriam extrahamus, sese un- 
quam dicturo obtulerunt materia justior 
laudum aut copia uberior. Attestor tu- 
um omni laude majus, omni luce clarius, 
omni encomio celebratius nomen, qui 
literatorum olim per universum orbem 
antesignanus, etiam nunc Grecorum in 
tabulis nostris agmen ducis prelectorum, 
prodigum illud, atque demonium hominis, 
ingenio, doctrina, judicio, facundia, ter 
maxime Erasme! ‘Tu 40] collapsas 
literas felicibus auspiciis instaurasti, 8565 
pultas excitasti, profugas reduxisti: qui 
sordido seculo obsoletam barbariem eloquii 
tui purissimo flumine eluisti: qui ineptia 


= -CATHEDRAM ASCENDERIT. 


τὰ mundum salibus tuis con- 
sub cucullorum dolosis tegu- 
antes tenebras inscitie pro- 
icum, tueque muitiplicis lite- 
anti fulgore dissipasti : qui su- 
ignavie superciliis incedentem 
-ceu alieno tecto inauspicatam 
ium joculorum faceta pet- 
absteruisti ; inque validis errori- 
igandis plus unus potuisti riden- 
mille alii {serii, scilicet, et so- 
homines) disputando, puguando, 
do valuerunt. Tu Latine loqui, 
legere, prompte, proprie, nitide 
seribere a mille annis primus, vel certe 
ipuus, humanum genus  docuisti. 
inimo tua in posteritatem ampliora 
fuerunt merita, quam ut illa unquam 
ndo, nedum ut ego exprimendo 

m. Tuum etiam appello, consultis- 
sime Faber, fatale nomen literis de- 
—* cui nescio an Grecia tuis la- 
s exculta, an Anglia tibi eleganti 
penecillo descripta, utrum scholz plus 
debeant eruditis prelectionibus illustrate, 
an prudentibus consiliis adjuta respublica. 
Nec minor hunc doctrina vel dignitate 
excepit amplissimus Cheekus, optimi re- 
¢ Edvardi ad tantam spem institutor ; 
ir pro ratione suorum temporum prodi- 
giose doctus, cui priter tot libros anti- 
juos mirabili industria enarratos, emen- 
latos, traductos, totque eximia propril in- 
enii monumenta, etiam nobis Anglis 
peculiarem debemus pronunciandi mo- 
rem, laudatissimum proculdubio, et anti- 
quitati maximopere conformem ; quod- 
sermonem Atticum ore efferamus non 
irbaro, sed eodem illo, quo Periclea 
slim vox Greciam pertonuit, ex quo 
fonica mella destillarunt, quo Cecropi- 
um animos Demosthenica suada delin- 
Cui sane viro, ut merita sua postu- 
digne celebrando, disertiore lingua 
est, quam mea esse possit, et ora- 
2, quam nostra esse debeat, prolix- 
. Quid alios, dum vita suppeteret, 
entes fama, nunc placide quiescentes, 
umbrarum tranquillo hospitio produ- 
ere in scenam? quos certe omnino taci- 
prestat, quam male tractatos inficeta 
ione, et mutila cum laude memora- 
Te saltem, fato licet defunctum, 
5 tacere nequeo, clarissime Dune, 
adistis forsitan, ornatissimi audi- 
qui Oratores Grecos maxima sui 
gloria et vestro fructu audivistis ex- 


plicantem : quemque non alia accepimus 
contrahere pacta, alloqui hospites, con- 
salutare dominam, ancillas objurgare so- 
litum, quam Attica dialecto, adeo hee 
illi fuit, vel citra metaphoram, familiaris. 
Quin vivit adhuc, et suo utriusque lingue 
perfundit orbem diluvio rapidissimo ille 
torrens facundize Crichtonus, de quo 
merito dubitari potest, an linguas calleat 
doctius, vel eloquatur uberius; quem 
proinde ac vos immani injuria afficerem, 
Si arentis styli inopia ipsum collaudando 
aures vestras lederem, quas ille toties 
melliflua oblectavit atque permulsit elo- 
quentia. 

Et causa consimilis ni obstaret, etiam 
multis veniret predicandus, doctissimus 
ille et disertissimus vir, professor simul 
nuperrimus, atque orator academicus, 
quem una sua vobis, etiam de se que 
nihil dicat, quam mille mez, plus com- 
mendaverit oratio, quo certe haud alius 
quisquam de hoc loco, deque hisce literis 
preclarius meruisset, si quam bene legit, 
tam legisset et sepe, atque illi per vale- 
tudinem aut saltem per graviora negotia 
id licuisset. Illustre vero agmen claudat 
haud postremus merito, quin ausim dicere 
primus, ut qui nemo hance cathedram aut 
tenuit tamdiu, aut tantopere decoravit, 
mihi perpetuo obsequio colendus, nec 
vobis minus omni honore suspiciendus, 
vir optimus, et oculorum licet judicio re- 
nuenti, etiam maximus Duportus. Exi- 
guo quippe cortice obvolutus omnigene 
eruditionis nucleus, angusta capsula in- 
clusus ingens thesaurus literarius; volu- 
mine parvo comprehensum quotquot sunt 
linguarum, artium et scientiarum com- 
pendium; tot Erasmorum, Budworum, 
Stephanorum accurata epitome ; cujus in 
modico corpore immensus animus habitat, 
giganteum versatur ingenium, omnes 
Athene hospitantur, tota quania quanta 
est Grecia diversatur : qui a nostra plero- 
rumque ultima memoria Atlantem agens 
Greecarum literarum, Academie decus 
humeris non magnis adeo quam validis 
sustentavit, et velut stella mole aucta, 
virtute diffusissima lucidissimis radiis uni- 
versum mundum circumfulsit; a quo ha- 
bet Anglia nostra, ne aliis gentibus litera- 
rum gloria cedat, nec suos Galle Seali- 
geros, Salmasios, Petavios, suosve Belgio 
Heinsios, Grotios, Vossios quod invideat. 
Quis enim Grecas literas perspexit in- 
timius? quis Latinas extulit purius vel 


i Κ΄... 


454 


copiosius? quis poéticam  facultatem 
felicius coluit, et celestis Muse divi- 
niores raptus heroici carminis majes- 
tate propius adaequavit? quis tot un- 
quam orationes habuit concinnas, le- 
pidas, eruditas ? aut dum tot annos, imo 
tot lustra juventutem academicam instituit, 
adeo grammaticam austeritatem critica 
varietate condivit, rhetorica venustate ex- 
polivit, amcena urbanitate temperavit ? 
Quis denique tam fideli opera, tam inde- 
fesso labore, tam assidua diligentia suscep- 
tam provinciam administravit ? adeo qui- 
dem ut successoribus suis tam insigne ex- 
emplar sequi difficile fecerit, assequendi 
vero spem omnem preciderit, et ademerit 
potestatem. At quid ego loquacis lingue 
insulsa temeritate tantas dotes minuo, tan- 
tis virtutibus detero, tanta merita obfusco, 
que (nisi loci hujus et temporis ratio si- 
lentium damnaret, nisi illius in vos magna 
merita, in literas eximia, In meipsum in- 
finita, etiam invito mihi -verba extorsis- 
sent) satius erat tacita admiratione fuisse 
veneratum ? Quin vos evolvite scripta, 
recolite dicta, que authores interpretanti, 
elucidanti, conferenti, que prelegenti et 
peroranti exciderunt, in memoriam revo- 
cate, ut ex profectu vestro magis discatis 
quam ab elogio meo tantum virum esti- 
mare, cul similem professorem multa vo- 
bis non dabunt, parem paucissima inve- 
nient, majorem nulla unquam secula pa- 
rient, nulla pepererunt. Hosce viroscum 
cogito, antecessores meos, eruditione con- 
summatos, operibus insignes, sempiterna 
fama coronatos, inde in meipsum oculos 
retorquens, tenuitatem ingenil mei, me- 
mori debilitatem, studiorum diuturnam 
quasi desuetudinem squalidam rubiginem 
styli, et qua mecum habitat literatura 
omnis curtam supellectilem contueor, tum 
vero horribilis me consternatio incessit, 
desperatio animum obruit vario affectu 
discolorem vultum pallidus rubor suffun- 
dit, reputanti quod facinus aggressus sim, 
quale onus humeris meis sustulerim, 
quanto discrimini caput meum objecerim ; 
tum preceps consillum damnare, et au- 
dacis inceepti me peenitere, pennis cereis, 
iisque male compactis qui ausus fuerim 
in tantum fastigium assurgere; qui quan- 
tumvisaspera repulsa confusam juvenilis 
impetus ferociam nondum edomuerim, 
adversosque ventos et repugnantes estus 
jam ante expertam, jactatam fluctibus, 
conquassalam tempestatibus, et allisam 


ORATIO CUE GRECZ LINGUA 


scopulis, rursus irato pelago nani 
ratem committere non dubitarem, infaust . 
ominis presagium aspernatus, nec indig: 
nantis fortune tam acerbum prejudiciur 
reveritus. At quanto consultius fecissem 
pristinee sortis memor, si intra proprian: ; 
pellem continuissem me, nec velut asi — 
num Cumanum iterato risu excipiendum, — 
calumniarum fustibus ceedendum, et ob- — 
trectationum aculeis dilacerandum propi- — 
nassem ? aut si tam inquieti ingenii sum, — 
adeoque otii impatiens, ut ne aliquid mo. 
liar, mihi nequeam imperare, quanto sa- 
puissem magis Homerici Patrocli pruden- 
tem modestiam eemulatus, de quo prin- 
ceps poétarum in prelium exeunte, 
Efvero ἄλκιμα δουρὰ, τὰ of παλάμηφιν ἀρήρει, Ϊ 
Ἔνγχος δ᾽ οὐκ EXer’ οἷον ἀμύμονος Αἰακίδαο. ἱ 


Quid enim ὃ ego Achilleam hastam inva- ᾿ 
lidis brachiis vibrandam attrectarem? 
Herculex dextre quasi clavam extorque- | 
rem ego, imbellis pumilio ? Ego cicadis | 
vespa accinerem ἢ cycnei carminis suavie - 
tatem anserino stridore exciperem ? post | 
tot philomelas Atticas ineptula pica 
Grecanice elegantie delicatos modos 
attentarem ? Ego denique Phoebeo curru 
conscenso imperitis manibus tanti mune- 
ris habenas moderarer, tot summos viros, 
tot magnos Apollines hactenus improbo 
nisu quod exercuit ? qui plures authores 
legerint, quam ego viderim ; plura serip- 
ta ediderint, quam ego intellexerim, plu- 
res in memoria libros circumtulerint, 
quam ego unquam in museolo asserva- 
rim ἢ quibuscum ego neque ingenio, ne- 
que doctrina, neque facundia ullatenus 
comparandus, neque cum illis eodem die 
(quod aiunt) sum nominandus. Neque 
illorum fulgor duntaxat luminibus meis 
officit, qui me antegressi, vel potius su- 
pergressi sunt, at vel magis prelustris ille 
coptus doctissimorum hominum et juve- 
num eximia indole preeditorum preestrin- 
git atque percellit, quos subinde dicendo- 
rum perspicaces arbitros, acresque Aris- 
tarchos sum habiturus, quale opinor non 
alibi extat terrarum, tam venerabile di- 
cam, an terribile auditorum ? Est enim 
jam terrori magno recordari, quod olim 
observare summe voluptati fuit, fortuna 
impetu abreptus dum varias regiones ob- 
errarem, ut nullibi gentiam tam magnifi- 
ca conspici et splendida Musarum domi- 
cilia, ita nusquam literis eque fidelem 
operam dari, ac fervidos conatus im 


ς Ὁ 


| 2 et 
ἡ » ΓῪ 
ψ 
τὸ 


CATHEDRAM ASCENDERIT. 


non alibi genus studendi adeo virile, libe- 
rumatque animosum vigere, nusquam 
tantum cum acumine leporem, cum doc- 
trina ingenium conjungi, neque cum mul- 
tijaga eruditione mores, ut probos, tem- 
ingenuos, ita salsos, amcenos, at- 

festivos conspirare. Equidem apud 

τ ἐνπαμθμῆ hesterna crapula obnubilata 
cerebella, in Batavas aures pingui Miner- 
va obstipatas, coram desultoriis Gallis, 
aut ad Italos ultra vernaculum idioma pa- 
rum sapientes, nihil admodum morarer 
yerba facturus. Nunc velut in Martio pa- 
go reus capitis causam acturus, aut tan- 
ad Lugdunensem aram rhetor con- 
stitutus, illorum judicia experiri debeo, 
qui curioso examine singula perpendere, 
et exquisita censura notare solent, casti- 
gare falsa, fastidire inepta, absurda exsi- 
bilare ; Greecarum presertim literarum 
qui tanta notitia pollent, ut mihi in solo 
antiquo, lonios inter Ageosque fluctus 
diu multumque quesita nec iinventa Gre- 
cia periisse prorsus, nisi quod tanto tra- 
jecto terrarum intervallo huc commigras- 
‘se, apud vos sedem refixisse videretur. 
Ego igitur a vobis, hoc est, ab omnibus 
bonis literis qui tamdiu exulavi, qui tot 
annos extra patriam, nunc in ipsa _videor 
peregrinus, qui a Grecis procul, apud 
Barbaros plurimum versatus fui, cui pera- 
granti terras, trajicienti zequora, cum ut- 
riusque elementi periculis atque procellis 
conflictanti, tantum temporis detritum est, 
tantumque defluxit studiis horridis, agres- 
tibus, incultis, nec ab eloquio minus quam 
ab usu communi alienis occupato ; ideo- 
16 cul mentis aciem difficiles nuge ob- 


culationes suffocarunt; cui siquis un- 
am fuit aut alacer impetus animi, aut 
or fervidus ingenil, diuturno neglectu 
eferbuit omnis, aut otio contabuit ; fortu- 
88 angustiis elisus concidit, aut rerum 
fastidio expiravit ; cui denique neuter un- 
m favit Mercurius, nec qui facundos 
stat, nec qui opulentos, utpote quia 
a facultatibus, ab omnibus studio- 
um adminiculis, nedum oblectamentis, 
Mprovisus, inops, destitutus, pauperior 
\ro, nudior sum leberide ; Ego, inquam, 
alis vos aliquid docere profiteor, a vobis 
ui omnia discam paratior? ego cathe- 
fam occupem, haud dignus qui in com- 
ibus vobiscum subselliis consistam ? 


2 in tam erudita frequentia qui sim 
\ 


455 


οὔτε τρίτος, οὔτε τέταρτος, 

Οὐδὲ δυωδέκατος, οὔτ᾽ ἐν λόγῳ, οὔτ᾽ ἐν ἀριθμῷ. 
Hoc nempe est quod aiunt, ἅμαξα βοῦν, 
hoc incongruum πρωθύστερον, ut ego viam 
premonstrem, facem preferam vobis, 
quos duces sequi, et directrices aspicere 
Cynosuras, dictasset prudentia mihi, a 
me modestia exegisset. Enimvero ex 
hoc arduo loco in tam augustum conses- 
sum pudibundos oculos demittere nequeo, 
ne tremula caput meum vertigo coripiat, 
ne immane periculum perhorrescam, ne 
illius, quee me huc evexit, incredibilis 
audaciz conscientia stupeam. Quan- 
quam audaciam meam non est, quam 
facilitatem nimiam quod tantopere in- 
simulem, qui nulla gloriole ambitione 
inflatus, nulla lucelli cupiditate accensus 
(quibus eheu! vitiis hic locus exilia sub- 
ministrat irritamenta) imo timidus atque 
invitus, refugiente simul ac reluctante 
genio huic meipsum negotio implicui, nec 
tam animo meo morem gerens, quar ali- 
orum qui apud me amicitia, et beneficiis, 
et dignitate plurimum potuerunt, quorum- 
que ego nec benevolentiam erga me ig- 
norare, nec authoritatem aspernari, nec 


voluntatem negligere debui;  consiliis, 
hortatibus, imperiis obsecutus. Neque 


essel profecto honori vestro ita pessime 
prospectum, si ego apud duros quidem et 
preefracte obstinationis homines, sed doc- 
tiores multo, et huic muneri aptiores pre- 
cibus, jurgils, aut minis quicquam pro- 
fecissem: utcunque de illo quod meo 
mihi jumento accersiverim, ἐπεσπάστῳ 
κακῷ ut queri vanum, ita nec resipiscere 
opportunum fuerit, eatenus progresso, 
unde pedem referre pudor vetat—Nec 
deferendum est tam solenni arbitrio pre- 
stitatum vadimonium; jacta est lea, 
transivimus Rubiconem, 

Credidimus fatis, utendum est judice ferro ; 
ingresso pugnam jam nec receptul canen- 
dum, nec ab assignata statione receden- 
dum est. Quin potius cum hostibus for- 
titer conserendw manus, abjicienda des- 
peratio, propulsandus timor, spiritus con- 
firmandi, nervi intendendi, omni ope ent- 
tendum est mihi, acceptis partibus ut de- 
fungar strenue. Studio supplendus est 
defectus ingenii ; quod ab usu deest, cura 
compensandum est. Litandum est au- 
dentium adjutrici fortunm, et contrahen- 
dum cum superis, siquidem vera aiunt, 


456 


omnia labori vendentibus. Subsidio deni- 
que mihi comparanda est diligentia, ves- 
tro quatenus in me est decori ut consu- 
lam, vestris studiis inserviam, meo officio 
satisfaciam ἢ precipue vero, consultis- 
simorum virorum, quorum consentienti- 
bus suffragiis huic provincie obeunde 
delectus ac deputatus sum, ne de me 
conceptam spem omnino deludam, aut 
prolatum judicium dehonestem ; quorum 
proinde amplissimum favorem quam ver- 
bis nunc parce agnoscam, tam animo 
imperpetuum vehementer abunde_per- 
sentiscam, hance saltem quoad potero fac- 
tis gratiam relaturus, ut officio preestando 
dum graviter et pro virili incumbo, effi- 
ciam aliquatenus, ne videantur ipsi de 
me aut sperasse temere, aut perperam 
statuisse. Quin omnes Pierii chori cul- 
tum profitentes ut erigamus animos, 
acerba calamitate temporum depressos 
jamdiu atque dejectos, et acri protinus 
alacrique studio Musarum sacris opere- 
mur, in feliciorem statum converse rei- 
publicee invitat et allicit nos serentori 
vultu arridens facies ; compressa scilicet 
rabie literis infense plebecule, obturato 
ore indignis conviciis, improperiis, et 
minis nos lacessentium; detectis fraudi- 
bus, frustratis consiliis, et attrita potentia 
improborum hominum nostris redituum 
sacrorum miseris reliquiis inhiantium ; 
debellata licentia militari et popular bar- 
barie triumphata, sub auspiciis optimi re- 
gis, quem ut libertatis publicee vindicem, 
legum assertorem, authorem pacis, tuto- 
rem fidei,et ecclesiz instauratorem ex boni 
Numinis mirabili beneficio, quasi ceelitus 
delapsum, accepimus, ita literarum pa- 
tronum summum atque fautorem futu- 
rum, est quod speremus et spondeamus 
nobis; veram quippe et vivam efhgiem 
magni patris, eique ut jure ditionum, sic 
et indole virtutum hzredem, quo prin- 
cipe nullus urquam literas aut dilexit 
impensius, aut constantius propugnavit ; 
a cujus proinde genuina sobole quidni 
prospera omnia honestis studiis atque 
propitia ariolemur? Saltem transierunt 
illa nubila, tetrica, et inimica Musis tem- 
pora, quibus si unquam ullis apprime 
convenerunt ista, quo horridius inculta, 
eo magis apposita, Enniana carmina, 
Spernitur Orator bonus, horridw’ miles amatur, 
Bellipotentes sunt mage quam sapientipotentes, 
Non erit, ut nuperrime, quo doctior quis, 
quoque honestior, eo magis suspectus at- 


ORATIO CUM GRAC# LINGUAL 


| 
que obnoxius,per omnes alias quam bonas 
artes, ad immodicas vires opesque {ΠῚ 
citas grassanti nequitie. Non amplius 
ut abjecta feex populi impune insultet 
nobis, famam nostram laceret, jura violet, 
bona diripiat, professionem temnat, con. 
culcet, ludibrio habeat; neque quo 
minus frigore opprimamur, aut inedia 
nos perimat, ut ab illorum instabili nutw 
ac arbitrio insolenti pendeamus, qui cum 
moribus priscis, et legibus patriis, etiam 
scientiis liberalibus inexpiabile bellum 
indixerant, genus hominum cedibus, 
rapinis et violentie penitus addictum, 
Cessabit ille tubarum clangor, studiorum 
placidee tranquillitati obstrepentium ; a 
sago ad togam redibit sanguineo dudum 
murice nimis inquinata purpura, plus po- 
terit subinde acumen ingenii quam 
gladii, vim ratio compescet, mens bra- 
chiis, robori sapientia antecellet. E- 
marcida diu laurus Apollinea letius re- 
florescet, et amceno virore Martiam 
superabit. Eluctata angustiis eruditio 
latius se diffundet, et tanquam disrupta 
nube clarioribus radiis emicabit. Nee 
incolumitas tantum bonis artibus et justa 
securitas prestabitur, sed quasi a post 
liminio restituta solatia, et debita legi- 
bus preemia persolventur. ἘΣΤΙ aliqua 
merces industri, virtutem dignitas com- 
pensabit, authoritate meritum fulcietur. 
Quod si aliqua sunt, ingenui juvenes, 
digna indole tanta, et florem industrie 
vestrace que jure sibi vindicent, illa pro- 
fecto Greece lingua sunt studia, de qul- 
bus ut merentur copiose dicere, non fert 
ratio temporis, non instituti, sed nec fa- 
cultatis mew; ast omnino intacta pre 
terire, ut officio meo minime consen- 
faneum, ita forsan expectationi vestre 
injurium fuerit. Scilicet, ad sapientiam 
comparandam quam utilis, imo quam 
necessaria sit linguarum cognitio, preter 
infantes neminem, nedum vos latere po- 
test. Siquidem he interpretes et quasi 
claves anime sunt, quibus enunciantur 
consilia mentis, et arcana reserantur, qui- 
busque doctrine omnis et discipline 
commercium stabilitur. Ostia sunt, per 
que in adyta penitioris literature unieus 
ingressus patet. Cortices quibus sen- 
suum medulle obducuntur, vehicula 
veritatis iter ad aures capessentis ; vestes, 
quibus amicte res se sistunt oculis 
cipiendas, quibus nude aciem fugiunt 
intellectus: fundamenta denique, qu@ 


i 


gat oportet, solide eruditionis 
“quisquis molitur; in eo di- 
spensationis methodum imitatus, 
im hoc apostolis celestis doc- 
istris tanto muneri adimplendo 
essarium donum impertivit. Quanto 
nagis incumbendum Grece linguarum 
incipi, reliquas omnimode excellentia 
ge tanto superat intervallo? si ztatem 
ejus spectamus, preter unam humane 
el coevam Hebraicam, antiquis- 
sima est, imo scientia omni non aliter 
quam parens sobole, radix surculis vetus- 
Si usum, is amplissimus est, ad 
sapientie studium, ad omnem 
ingenii cultum se exporrigens; si com- 
moditatem, vim aut gratiam respicimus, 
am arbitror extitisse unquam mortali 
irita modulatam, hac quz fuerit aut 
explicandis sensibus aptior, aut demul- 
ndis auribus gratior, aut affectibus 
mmovendis efficacior. Hanc heroum 
ora protulerunt. Musarum hec et char- 
tum, sophie pariter ac suade, vernacula 
dialectus fuit. Hance in lucis oras emer- 
gentium disciplinarum infantia balbuti- 
fit, adultarum provectior «tas elocuta 
Hec historiz veteris prima nobis 
pnumenta consignavit, prisce virtutis 
sxempla tradidit, et veteris evi illustria 
ab oblivionis injuria vindicavit. 
Hloquentiz hzec nativos fontes aperuit, 
jusque in omnem posteritatem limpidis- 
mos amnes derivavit. Hujus in utero 
nceptus est, hujus uberibus lactatus 
idolevit poéticus lepos, ille dulcis magis- 
ver, ac fortis victor animorum. Hee 
uperum laudes -lyrica suavitate con- 
lere, epica grandiloquentia res gestas 
reg mque ducumque et martia bella 
Iccinare ; tragica gravitate humane 
ortis affectus, casus, erumnas depingere, 
| comico sale vitia docuit perfricare. 
ducem vite, pabulum anime, so- 
amen cure, et medelam wgritudinis 
hilosophiam coslo devocatam gremio 
uo excepit ; illam, qu rationem nos- 
am subtilibus artificiis format, dis- 
rendi methodum edocet, argumentorum 
005 nectit, dissolvitque ; illam que 
instruit, officia distribuit, fines 
mmonstrat, actiones disponit, affectus 
loderatur, nosque fati immunes, eta 
‘tune insultibus tutos in supremum 
cem felicitatis evehere pollicetur. 
lam denique philosophiam, que natu- 
les effectus observat, causas perscruta- 
Vou. Ill. 58 


ΡῪ * 
4 ἘΝ 


.Ό 


LA 


: 
ΕΝ 


CATHEDRAM ASCENDERIT. 


eee -- ν-ο-ὅὀΟ---  ὠ ὠ----ς.-ς-.--’ςς-ὀ»-Ἐὀθηθἠ»..ἘἘἘς--- 


451 


tur, facultates dispescit, que elemento- 
rum qualitates, vires, misturas expendit, 
quzque totius mundf originem, ordinem, 
harmoniam contemplata in summi Nu- 
minis notitiam enititur atque assurgit : 
hzee societates publicas foederum vinculis 
copulavit, legum authoritate sanxit, po- 
narum ac premiorum dispensatione mu- 
nivit, humani corporis fabricam inspexit, 
organcrum usus et temperamenta per- 
quisivit, sanitatem tuendi, morbosque de- 
pellendi facultatem procudit, juris cele- 
bres pandectas condidit, et salutares 
medicine aphorismos definivit. Eadem 
numeris leges prescripsit, sonorum dis- 
crepantias ordinavit, figurarum proprie- 
tates indagavit, momenta ponderum libra- 
vit, temporis fluxam seriem digessit, 
radiorum subtilem efficaciam explicuit, 
terreni orbis faciem delineavit; quin 
derelicta humo adivit Deos, et per 
zthereas regiones spatiata syderum va- 
gos circuitus certis periodis circumscrip- 
sit, spherarum ingentes machinas con- 
flavit, detornavit eccentricos, epicyclos 
edolavit, totque inde nobis scientias sub- 
tilissimas, utilissimas, pulcherrimas in- 
credibili solertia, mirifico acumine con- 
cinnavit: ne enumerando molestior sim, 
illa scientiz omnis et sapientie humane 
fundamenta stravit, principia elicuit, re- 
gulas adaptavit, methodum contexuit ; 
illa artes et disciplinas omnes quas coli- 
mus, invenit, auxit, perfecit et propagavit. 
Quid enim morer illorum hominum 
nullo fultum probabili argumento §super- 
stitiosum commentum, qui A%gyptiis et 
Chaldzis, nescio quibus, artium inven- 
tionem ascribunt? non habentes interim 
unicum vel philosophicum axioma, vel 
theorema mathematicum, ab illis magis- 
tris quod acceperint, obtendere ; saltem 
prestigias magicas, et vanitates astrologi- 
cas, incertas quasdam traditiones et vagas 
observatiunculas si excipiant; quum e 
contra Greeci nostri quibus temporum in- 
tervallis gradatim singula repererint, in 
prompto est unde irrefragabilis historise 
luculentis indiciis comprobemus. Quid 
enim an Homero, Pindaro, A®schylo 
poésim ; Hippocrati medicinam ; Pytha- 
gore, Platoni, Euclidi, Archimedi arith- 
meticam et geometriam ; Eratostheni, 
Hipparcho, Ptolemmo astronomiam et 
eographiam ; Empedocli, Anaxagore, 
mocrito physicam, Aristotlelis divino 
ingenio Dialecticam, Rhetoricam, Ethi- 


458 


cam, Politicam, et disciplinas propemodum 
omnes repertas, ampliatas, ornatas, aut in 
ordinem redactas abgidicare ausit quis- 
piam sanus cerebri, et qui nolit tantis 
beneficiis ingratum, tantis meritis inju- 
rium sese profiteri? Anne magis quic- 
quam liquidis constet indiciis quam hos 
Greci oris, si minus stirpis, omnes, 
scientiarum fabricam ab imo quasi solo 
ad tantum fastigium evexisse ; neque ab 
Euphrate, nec a Nili incompertis fonti- 
bus, sed ab Heliconis pellucida scaturigine 
ipsas promanasse ? Testor illa tot qux 
nec irrumpentium barbarorum  diluvio 
absorpta, nec voracis evi maligno dente 
-absumpta etiamnum supersunt in omni 
genere scientiz preclara inventa, gravis- 
sima scripta, monumenta veneranda, 
quorum nullum fere extat insulsum, vel 
inutile, aut indignum animis vestris con- 
cipi, manibus teri, memoriis insculpi ; 
saltem si vobis potius est, doctrine: incor- 
ruptos latices a puris fontibus imbibere, 
quam longo decursu contaminatos rivulos 
et lutulentas lacunas ingurgitare. Et 
sane nisi his literis perspectis, nullius 
artis ut non origo investigari, ita nec 
nomen ipsum intelligi, nec termini in- 
notescere possunt, adeo impares fuerunt 
alii homines non tantum_inveniendis 
artibus, sed et exprimendis: addere licet, 
nec sine hujus subsidio ullius alterius 
linguz exquisitam notitiam obtineri: ne 
Latine quidem, que ab hoc penu ornatum 
petit, ab hoc thesauro opes suas mutua- 
tur. Etenim quis ignorat Romani eloquii 
parentem Tullium, quantus vir fuit, dum 
Grecos rhetores et philosophos legit, ex- 
cussit, imitando expressit, seipso fatente 
tantum evasisse? Quis Latine Muse 
caput, Mantuanum vatem, ex Graiis lau- 
retis sibi triplicem corollam decerpsisse ; 
a Siculo pastore Bucolicas nequitias 
hausisse, quid faciat letas segetes ab 
Ascreo sene canendum didicisse, eque 
filis Homericis preecipue divine Acneidos 
telam pertexvisse? Quis Terentiuma 
Menandro, quos gessit, politulos soccos, 
aut Senecam ab Euripide  sublimes 
cothurnos furto abstulisse dicam, an 
mutuo accepisse ? Quis vero Catonem 
negat meritas poenas dedisse, Grace 
linguze elementa dum sexagenarius dis- 
ceret, maximus ille quidem imperator, 
senator, orator, sed major futurus, si qui- 
bus studiis languentis senii curam ad- 
hibuit, iisdem juvenilis ingenii impendis- 


ORATIO CUM GRACE LINGUA, &c. 


set ardorem, et meliorem etatem imbuis- 
set? quid quod florente cum  imperio— 
lingua, etiam a cunis medio Latio in- 
nutriti, et a Romanis parentibus oriundi 
summi viri egregia sensa animi Grece 
protulerint, et exscripta posteris com- 
mendarint, patrii pre illo sermonis 
sterilitatem atque inopiam  confiten- 
tes ? e quibus conticendos non existimo, — 
par nobile Cesarum, M. Antoninum, et 
Julianum, imperatorum ingeniosissimum 
hunc, illum sapientissimum. Nec imme- 
rito illi, quando hujus linguze tam locuples 
varietas, diffusa copia, immensa amplitu- 
do sit, quam nulla inventionis fcecunditas 
exhaurire, nulla difficultas torquere, nulla 
novitas eludere queat, felicissimee com- | 
positionis facilitate crescentem semper, — 
et ultra omnes terminos se protenden- 
tem; tanta autem vis et efficacia signifi- 

candi, affectuum vehementissimo ardori | 
accendendo simul et sopiendo, mentis | 
concitatissimis motibus effundendis, con- ᾿ς 
ceptuum altissime sublimitati exequan- 
de que omnino par atque idonea exis- | 
tat, eaque in alium sermonem, nisi ut ro- 
bur suum amittat, ac genuinum immin- 
uat vigorem, nulla transfundenda ver- | 
sione, nulla simulatione detorquenda. 
Quibus autem aliis coloribus quam suis, 
eloquii Attici nitida mundities, venusta 
gratia, dilucidus splendor rite adumbren- 
tur, quibus orationem luminibus collus- 
tret, flosculis pingat, aculeis infigat, quam 
candida ubertate dilatet, quam arguta 
brevitate astringat? Ut necesse habeam, 
preeterire non alio ore effingendum pro- 
nunciandi magnificum decus, augustique 
soni cum incredibili suavitate conjunctam 
ineffabilem majestatem, auscullantis au- 
res quee grato horrore feriat, incantet dul- 
ci harmonia, et quodam quasi tonitru per- 
cellat; ut quod invidize cestro percitus 
ZEschines Demostheni olim objecit, non | 
minus idem in Greecos omnes quadrave- 
rit, nimirum loqui illos, οὐ ῥήματα, ἀλλὰ, 
θαίματα. Verum hujusce lingua prée- 
stantissima laus est, eaque extra omnis 
controversiz jactum posita quam longis- | 
sime, queque sola sufficiat affectibus er- | 


Ϊ 


᾿ 


ga illam vestris conciliandis, et acerrimis | 
studiis asserendis, quod quae semper NO- | 
bilissima, pulcherrima, utilissima erat, ea ἡ 
jamdudum linguarum sanctissima que 
que fuerit, utpote que divinioris screnti® 

cimelia conservarit, sublimioris veritatis 


oracula fuderit, sanctioris sapientie mys- | 


ORATIO AD ACADEMICOS IN COMITIIS. 


teria recluserit, et illud humano generi 
gratissimum salutis eterne preconium 
evulgarit, ut quam antea nescire stolidum 
et absurdum fuit, eam modo ferme pro- 
fanum, et pene impium sit negligere. At 
quid operam meam frustra abutor, et ves- 
tram lacesso patientiam, humanissimi au- 
ditores, rei preestantiam dum depredico, 
vobis usu, familiaritate, peritia abunde 
cognite et explorate ? 

Quin potius supplicibus votis divinam 
benignitatem imploro, mihi ut suscepto 
muneri exequendo promptum animum, 
idoneas vires, propitiam valetudinem in- 
dulgeat, vobis faventes aures, et candi- 
dam judicii equitatem prestet, conatus 
meos qualescungue ut boni consulatis, 
nobisque omnibus hance mentem indat, 
hec et reliqua studia nostra ad suum 
honorem amplificandum, et nostram salu- 
tem promovendam, ut serio ac sedulo 
conferamus. Dixi. 


ORATIO 
AD ACADEMICOS IN COMITIIS. 


Qvuop faustum felixque sit, Academici, 
anno in se redeunti, mensibusque circum- 
volutis, curn serpente isto Acgyptio, vete- 
ri pelle deposita, viridem resumit, et qua- 
si renovari se sentit academia. Rursus 
in hance quasi Jovis A2gyptii «dem solen- 
nes ludos acturi confluxistis. Adhuc a 
bellorum rabie incolumes, et a tot muta- 
tionibus reipublice inconcussi, adhue ab 
importunis querelis et convitiis ingrate con- 
tra vos lascivientis populi superstites per- 
sistitis. Nondum aut fortune fluxa in- 
stabilitas, aut oppugnationes publica, aut 
clandestine molitiones improborum hom- 
inum, saluti vestre insidiantium, efficere 
potuerunt, ne etiamnum applaudere vi- 
eta et florentibus literis, et ne divino 

vori almo nostra academiz statori et 
protectori gratiarum anniversarium de- 
bitum persolvere possimus. Enimve- 
ΤῸ quasi inesset periculis vis quedam sal- 
‘utaris, nunquam magis quam per has 
{ lempestates et lubricas rerum fluctuatio- 
nes, bonarum literarum omne genus cres- 
‘ere et germinare videbatur: de qua re 
Pcipue opportunum fuerit vobis im- 


459 


pense gratulari; nec quidvis succurrit 
cogitanti, et sanctitate hujusce loci, et 
temporis solennitate, et meo genio, et 
vestra omnium illustri frequentia gravis- 
simaque expectatione dignius dicendi ar- 
gumentum: ex quo et Dei Opt. Max. 
preestantissima dona et beneficia agnos- 
cere, et vos ad ulteriorem studiorum pro- 
fectum excitare, et clarissimos hospites 
vobis benevole omnia prospera optantes 
felicitatis vestre qualicunque amoena 
repreesentatione recreare valeamus. Un- 
de autem vobis gratulari incipiam potius 
quam ab iis, per quas loqui concessum est, 
linguis, istis totius literaturee quasi stabili- 
bus fundamentis, et nucibus quas fran- 
gere oportet quemvis nucleum intimioris 
doctrine devorare cupientem? quarum 
singulari gloria, sive peritiam sive varieta- 
tem spectemus, nulla academize tempora 
cum nostris fuerint conferenda: adeo ut 
quas antiquior academia vix intellexit, 
nostra expedite loquatur, et quarum illa 
famam vix audivit, hec mentem familiar- 
iter intelligat: imo et quas grande ali- 
quid fuit, provectiorem aliquem magis- 
trum doctoremve mediocriter callere, eas 
nos vixdum egressos e matrice academi- 
ca inque suis cunis vagientes infantulos 
distincte pronunciantes audiamus. Gre- 
cos authores omne genus, poétas, philos- 
ophos, historicos, scholiastas, quos non 
ita pridem tanquam barbaros majorum 
inscitia verita est attingere, jam matris 
nostre etiam juniores filii intrepide per- 
volvunt, ipsoram lectionem in levis nego- 
tii censu reputantes ; nec minus prompte 
Lyceum aut academiam adeunt, quam si 
remeantibus seculis cum Platone et Aris- 
totele in mediis Athenis versarentur. Te 
appello, chori hujus Attici présultorem, 
eximias virtutis ac eruditionis delicias, 
grande columen literarum, nostraeque 
non tantum academia, sed et presentis 
seculi lumen et ornamenium, parvum 
hominem, sed magnum professorem : cui 
nempe debemus, ne frustra tuis Anglis 
suos Itali Politianos et Hermolaos Barba- 
ros, suos Galli Budeos et Stephanos, 
suosque Belgw Erasmos, Grotios Hein- 
siosque exprobrare possint. Enimvero 
jam viginti plus minus anni fluxerunt, ex 
quo tuis unius, tanquam proceri Atlantis 
humeris innititur Greca eruditio; quos 
si te meritissim tue celebritatis saturum, 
et quasi supervacuz ingrato seculo bene- 
faciendi curm pertesum, subducere con- 


460 


tingat, rem literariam quam irreparabiles 
invasure sint ruine, haud facile est ario- 
lari: quem enim reperire erit qui tibi in 
hoc arduo munere succedere audeat? et 
quem non pudebit, tuis vestigiis insisten- 
tem, cathedram istam tui nominis cla- 
ritate nobilitatam conscendere? cujus 
promptissimam ingenii facilitatem, felici- 
tatem memorize, peritiam omnigense hu- 
manioris literature, indefessam diligen- 
tiam et inexpugnabilem constantiam, tam 
imitari fuerit arduum, quam assequi et 
exezequare omnino impossibile. Macte 
consiliis tuis, optime et doctissime vir, 
sive te adhuc cupide juventuti inclytam 
facem preferre, seu tanquam emeritum 
ducem in tibi non ingloriam quietem sece- 
dere juvet, te immortalis honos, te indul- 
gentia Numinis, te propensa benevolentia 
bonorum omnium, te profusissimus plau- 
sus tibi grates meritissimas exolventis aca- 
demiz, perpetuo consequantur; et pre- 
cipue oratoris tui, quem dicentem in tam 
augusto loco et te celebrandum suscepis- 
se, ingentis audacie fuit, et illaudatum 
preteriisse improbe fuisset ingratitudinis ; 
utpote qui se totum, quantus, quantus 
est, tuze institution! debere agnoscat, et 
qui in tuis alumnis nomen suum posse 
profiteri summa cum animi alacritate 
glorietur. 

Quid Hebrzas literas commemorem, 
reliquarum parentes, quarum intellectum 
adipisci, olim supra humanam sortem, et 
non nisi dzemonum ope attentandum vi- 
debatur? Jam vero multus apud vos 
etiam tyrones invenire est, quasi idoneos 
qui in primeeva paradiso versarentur; et 
qui primum omnium parentem sua rebus 
universis indentem nomina fuissent intel- 
lecturi. 

Nimirum tam insigne beneficium prio- 
ri academize obsignatos divinorum oracu- 
lorum fontes vobis reseravit, quin et ar- 
canos cabalisticee doctrine recessus, et 5] 
qua a venerabili antiquitate tradita  ex- 
tant sincere sapienti# monumenta, et 
mysteria, vobis patefecit. 

Nec desunt inter vos, qui Aralicz lin- 
gue preclaram operam impenderunt, 
nec indigna vestro genio diligentia, nec 
ingrato erga istos homines consilio, penes 
quos aliquando,diluvio barbarorum orbem 
terrarum inundanti, rei literariw imperi- 
um stetit; et qui veterum scientias, lib- 
rosque alias forsan temporum injuria per- 
ituros, sua industria qualitercunque con- 


ORATIO AD ACADEMICOS IN COMITIIS. 


servatos posteris transmiserunt. 


Qua in 


re tamen adversa nobis fata caussari pos 


sumus, que intempestiva crudelitate 
virum in his rebus industrie ac peritig 
laude eminentissimum nobis preripue- 
runt. Nec tamen omnino desperandum, 
ne vestre indolis vivida agilitate, tan- 
quam 5015 orientis almo calore obstetri- 
canti, 6 demortui pheenicis Arabici ciner- 
ibus novus aliquis professor linguarum 
orientalium nobis repullulet; cujus pre. 
claris auspiciis ductuque, divitem, non 
magis gemmarum et aromatum, quam, 
ut nonnulli perhibent, sapientiz et ar- 
cane eruditionis orientem, tuto peragrare 
et penetrare possimus. Ut preteream 
exterarum linguarum, Gallice preser- 
tim, Italicee et Hispanice, leve quidem 
sed non inutile studium, jam apud vos 
magnopere gliscens et grandescens. Qua- 
rum beneficio non tantum cum nos- 
tre nimis anguste regionis hominibus 
colloqui potestis, sed reliquos omnes 
mortales ubivis gentium sapientiz laude 
florentes, viros optimos et doctissimos 
vobiscum disserentes, suasque vobis cog- 
itationes lectissimas communicantes ex- 
auditis ;.eoque pacto sua sapientia, suis- 
que inventis reliquas gentes spoliatis, qui- 
bus Britanniam vestram, tanquam alienis 
divitiis vestrum eerarium, et alieno mel- 
le vestra alvearia, locupletetis. Jam 
eloquentiam vestram, Academici, pre- 
dicarem, si id possem preestare elo- 
quenter; nec vererer affirmare nulli- 
bi gentium in quovis literarum phron- 
tisterio, rhetoricam aut frequentius aut 
splendidius triumphare, nisi id absonum 
foret, me orationum academicarum fa- 
cundiam ac elegantiam laudare, etiam 
nune temporis coram vobis tam _ indiserte 
et parum eleganter perorantem. Quan- 
quam, quod mea imperitia gloriz detri- 
mentum vobis attulit, id omne aliorum 
ornatissimorum vyirorum per hos dies 
rhetoricantium luculente orationes re- 
sarcient, et vobis tam eximie arti debi- 
tam laudem abunde vindicabunt: qua 
nempe loquelam dirigente et mens ra 
tionis lumine illustratur, et cor inelucta- 
bili violentia ad assensum pertrahitur, et 
affectus mellitissime cujusdam voluptatis 
blanditiis demulcentur ; et aures gratis- 
sima quadam harmonia oblectantur; et 
universus homo in facile obsequium, et 
sibi ipsi non ingratam servitutem subjuga- 
tur: ne dicam inesse eloquentia oceul 


- 


ORATIO AD ACADEMICOS IN COMITIS 


tam quandam et quasi magicam potesta- 
tem elimandi hominum mores, ipsorum- 
que animis dulcissimam quandam com- 
itatem et exoptatissirnam civili societati 
urbanitatem instillandi; ita ut nulla un- 
quam gens fuisse memoretur, in qua non 
una cam facundize studio et morum ele- 
gantize et sapientice gloria elucescerent. 
Quo magis vos amplissimis laudibus at- 
que elogiis estis decorandi, qui divinam 
hance et flexanimam facultatem usurpatis, 
non ad promovenda insane ambitionis 
studia, non ad seditiones in republica com- 
movendas, non ad imponendum creduli- 
tati vulgari, ac idiotarum simplicitati fu- 
cum faciendum ; sed quo animos_ homi- 
num, salutari sane suadela, a putidissimis 
vanitatibus eta sordidarum voluptatum 
lecebris ad vere virtutis et sapientice 
studium abducatis. Sed non magnum, 
Academici, neque decorum fortassis fue- 
rit, iis de rebus felicitati vestree gratulari, 
in quibus etiam improbi stolidique homi- 
nes plurimum excellere possunt ; quibus 
honnunquam tenacem memoriam, qua 
multas linguas addiscere, et dexteritatem 
ingenii, quo concinne et copiose eloqui 
possent, liberalis natura impertivit: at 
sincero ardore ingenuarum artium, et ex- 
sellentium scientiarum aviditate inflam- 
mari, divinissimas philosophie contem- 
plationes deperire, atque adeo bone 
mnenti acquirende sedulo incumbere, id 
non nisi bonorum et sapientum virorum 
fuerit, non tantum egregiis dotibus a na- 
ura instructorum, sed propria indole ac 
udicio spontaneo ad _ res optimas conten- 
Jentium. Atque illam esse preclaram 
ndolem hodierne Academie nostre, 
10n pauca aut obscura indicia contestan- 
ur: siquidem que majores nostros nimi- 
1m sane et fere omnino occupabat, futili- 
am nugarum infelix curiositas, ea δρυΐ 
fos magnopere declinare et defervescere 
scepit: quibus scil. jam non admodum 
ulubescit, in nescio qua de entibus ra- 
ionis, de materia prima et consimilibus 
thimeeris scholasticis, otiosa et puerili 
sontemplatione, divinam aciem ingenii 
ybtundere, bonasque horas male collocare 
n ea philosophia prolixe consideranda, 
sujus nulla sunt principia certa et evi- 
lentia, nulle conclusiones firmo funda- 
nento innixee, nulli effectus ratiociniis 
espondentes ; in qua nihil solidum, nihil 
erspicuum, nihil volupe, aut ingeniosum, 
ihil nong aérea subtilitate et sophistica 


—— Pr —— 


461 


vanitate corruptum ac contaminatum. 
Est vero quod vobis gratulemur, Aca- 
demici, sublimiorem genium, et favente 
Minerva, nobilius sanctiusque studendi 
institutum ; ad scopum hunc_nobilis- 
simum collineatis, ut quicquid verum sit, 
quicquid pulchrum et elegans, quicquid 
humane mentis consideratione dignum, 
quod intellectum vel utiliter instruat, vel 
fideliter exerceat, vel sincero ornatu con- 
decoret, vel pura voluptate oblectet, id 
omne ut flagranti opera discatis, in id assi- 
duam meditationem impendatis. Gratu- 
lor, inquam, vobis sique hic adestis, ades- 
tis autem ut sperare fas est, complures ex- 
celse et liberales anime, preclarum hoc 
vestrum propositum. Gratulor vobis jus- 
tam illam et generosam judicii liberta- 
tem, vestris conatibus, vestroque exemplo 
nobis et posteritati assertam. Gratulor 
excussam vestris cervicibus stultam illam 
et sordidam superstitionem, scientiarum 
validissimum obicem, et fidissimam nu- 
tricem ignorantie et improbitatis: que 
dum ingeniis hominum methodos quas- 
dam angusias, et certos quasi sententia- 
rum cancellos preefigit, ut ea, nullo ha- 
bito discrimine, que a majoribus nostris 
tradita sunt, et que enon nisi levibus 
prejudiciis hausimus, obfirmate credere 
debeamus ; prout usum rationis a divina 
bonitate nobis indultz aut valde imminuit, 
aut plane aufert; ut purissimam volupta- 
tem, si qua inest liberalibus disciplinis, 
polluit et subducit ; ut sapientiz profectus 
et scientiarum impedit augmenta; prout 
efficit ut nos eo pacto docti, quo Hispani 
et Itali religiosi sunt, hoc est, non nisi 
memoriter et perfunctorie evadamus ; ita 
ingenii obstinati, pervicacis et arrogantis 
invictissimum est argumentum: quam 
potius hee genuina sit et laudabilis mo- 
destia, quee erectum ac generosum ani- 
mum decet, se unius veritatis justo im- 
perio subjicere, eam ardentissimis votis 
expetere, et ubivis latentem, quovis pacto, 
sive scrutinio experienti, seu rationis in- 
dagine expiscari. Erga hane Dei Opt. 
Max. pulcherrimam filiam quam sincere 
vos sitis animati, vel propensus iste af- 
fectus indicare potest, quo nuperrime 
mathematicas, scientias veritati unice 
charas dilectasque colere ccepistis. Mac- 
ti estote, Academici, tam insigni et laud- 
abili studio. Jam tandem vos serio phi- 
losophiee operam daturos bona spes est, 
veritatis inquisitionem non tantum a dia- 


462 


lecticis argutiis, sed quod antiquis philo- 
sophis solenne erat, ab iis nobilissimis 
Sscientiis auspicantes : quibus discendis et 
percipiendis dum attente invigilatis, non 
tantum multifarie cognitionis uberrima 
supellectile mentes vestras ditatis et ex- 
ornatis, nec solummodo_inexplebilem 
sciendi appetitum, sane ingeneratum om- 
nium hominum animis, at in vestris po- 
tentius ardentem, variorum subtilissimo- 
rum theorematum non fluxo et imaginario, 
sed solido et durabili pabulo satiatis ; ve- 
rum etiam, quod maximum est, ingenia 
vestra hac dura quidem sed minime as- 
pera cote acuitis, quin et illa in tam illus- 
tri paleestra agitantes, sincero usui fidelis 
ratiocinii assuefacitis ; adeoque et phan- 
tasias vestras ad res quaslibet etiam ab- 
strusas et intricatas facile ac distincte 
concipiendas, nec non et intellectus ves- 
tros ad altissimarum rerum diuturnam 
contemplationem patienter perferendam 
preparatis. Enimvero indignum, et ves- 
tris auribus proculdubio ingratissimum 
auditu fuit opprobrium, suavissimas illas, 
ac omni elogio potiores disciplinas, qui- 
bus reperiendis a majoribus nostris tam 
portentosa sedulitate ac mirabili felicitate 
insudatum est; quas divinus Plato, et 
magnus vester Aristoteles, et subtilissimus 
Democritus, et veterum sapientum chorus 
universus tanti fecit; per quas potissimum 
quantum a brutis animantibus distemus, 
et quam mirifice sint vires rationis hu- 
mane, tot tantisque indubitatis specimini- 
bus colligimus : que hominum vitam tan- 
topere ornarunt, et adhuc ulterius ornare 
possunt; que denique animos hominum 
tam suaviter recreant, sanctisque adeo et 
intaminatis deliciis perfundunt ; indig- 
num, inquam, fuit et summe deploran- 
dum, has utilissimas jucundissimasque 
disciplinas, in florentissima hac ede 
Musarum, et veritatis omnifariz delubro 
sanctissimo, in frequentia hac lectissima 
optimorum ingeniorum, neglectas ab om- 
nibus et plerisque etiam extima superficie 
tenus incognitas jacuisse. Aliter se rem 
mox habituram nune equidem sperare 
convenit, quum deposita hac mollitie et 
timiditate animi, quee ad difficultatis cu- 
jusque speciem emergentem refugere 
solebat, et quee nec simplicium alpbabeti 
elementorum non adeo formidabilem vel 
pueris aspectum sustinere non _poterat, 
robustiora jam facta ingenia vestra et 
quasi confirmatiora, terriculamenta ista 


ORATIO AD ACADEMICOS IN COMITIIS. 


degeneris ignaviz, non tantum fixa acie 
intueri, verum et generose aggredi, δ᾽ 
feliciter superare valuerunt. ΗΝ 
Euclidis, Archimedis, Ptolemei, 7 
phanti horrida olim nomina jam multi e 
vobis non tremulis auribus excipiunt. 
Quid memorem jam vos didicisse, arith- 
metice ope, facili et instantanea opera 


computare, etiamsi ille non tantum, ut 
fit, maris littoribus adjacerent, sed etiam 
ingenti cumulo quaquaversus ad primum 
mobile et extremas mundi oras pertinge- 
rent: rem vulgo miram et arduam cre- 
ditu, at vobis effectu facilem et expedi- 
tam. Quid, quando geometrie subsidio, 
non solum terrarum longe dissitos tractus, 
sed et patentissimas cceli regiones emetiri_ 
nostis, interim ipsi quietem agentes, nec 
loco omnino cedentes, ad prelongas re-) 
gulas catenasve immenso spatio applican- 
das? Quid referam alios, sublimibus’ 
alis ingenil supremum ethera conscen- 
dentes, astrorum vestigiis presse inherere, 
paratos districtim dicere, quam magna, et 
quam alta sunt; quantum sui circulli, et 

quo tempore conficiant et qualem orbitam 

describant, quasi non cum nobis in hisee 

terris, sed cum superis in palatio Dei 

omnipotentis etatem transigerent? Sane 

de horribili monstro, quod algebram nun- 

cupant, domito et profligato multi e vobis 

fortes viri triumpharunt: permulti ausi 

sunt opticem directo obtutu inspicere; 

alii subtiliorem dioptrices et utilissimam 

doctrinam irrefracto ingenii radio pene- 

trare. Nec vobis hodie adeo mirabile 

est, catoptrices principia et leges me- 

chanice non ignorantibus, quo artificio 

magnus Archimedes Romanas naves com- 

burere potuit, nec a tot seculis immobi- 

lem vestam quomodo stantem terram con- 

cutere potuisset. Verum scientias istas 

nostris encomiis longe celsiores, quamvis 
pro rei dignitate, et vestree industrize debita 
laude parce, utcunque tamen pro tenulta- 

tis me et temporis modulo nimis libera- 

liter celebravi: preecipue cum orationem 

nostram alio pertrahere, vestrasque aures 

quasi vellicare videantur, adhuc siqua 

sunt majora studia prospere apud vos Vie 

gentia, vestreque immortali gloria im- 

putanda. Naturalis, inquam, philosophie 

studia, sanctissima, suavissima et utilis- 

sima: cujus curiosa contemplatione, mea 

quidem sententia, nihil dignius est, 1m 

quod vestri acuminis solertia se inp 


_ 


i Asoo pee 


ORATIO AD ACADEMICOS IN COMITIIS. 
nihil ad excolendum ingenium, ad com- 


animum, ad affectus_ re- 
et compescendos, ad perpolien- 
‘mores, viteque innocentiam com- 
parandum et confirmandam, aptius aut ef- 
_ ficacius esse posit. Quid enim, obtestor, 
mentes magis Slemiles ac am- 
pligeabit; quid ab rerum sublunarium 
immodico «stimio, sordidaque solicitudi- 
ne fortius abducet quam immensam mag- 
nitudinem mundi cum harum exili pravi- 
tate contulisse ὃ quid ad abjecta et humi 
repentia se ignobili cura incurvantem ani- 
mum ad heroica desideria validius refiec- 
tet, quam mirabilis illius sapientize ac po- 
tentiz seria consideratio, quarum illa in 


463 


consulitis: libros, inquam, quicunque aut 
solide aut ingeniose de arcanis nature 
perscripti sunt. Neque enim Aristotelem 
solummodo, quamvis vestra lectione dig- 
nissinjum, et reliquos antiquiores philos- 
ophiz magistros ; sed que vestra est lau- 
dabilis solertia, etiam recentiores, quicun- 
que aut ingenii acumine, aut diligentia in 
perscrutandis rebus preecelluerunt, et se- 
pe inspicitis, et caute examinatis. Quin 
et oculos auriculis succenturiatis, ac dyci 
rationi comitem adjungitis experientiam. 
Quando enim, obsecro, a condita aca- 
demia in tot canum, piscium, volucrum- 
que neces ac Janienas sanguinolenta curi- 
ositas szeviit, quo vobis partium constitu- 
tio et usus in animalibus innotesceret? 


| condendis, hec in ordinandis rebus clare 
elucescit ? quid aut tumores superbie fa- 

| cilius comprimet, aut morsus invidie 
refrenabit, quam de perfectionis divine 

| diyitiis,et incomprehensibili excellentia 
in politissimo speculo nature relucenti- 
bus, jugiter meditari? At eximiam illam 

| bonitatem cogitantes, quam initio res uni- 
| versas condidisse, et singulas tenero amo- 
| re complecti, ipsisque vigili cura indesi- 
| nenter prospicere, rerum continuus tenor 
ad propriam felicitatem et mutuum sub- 
sidium conspirantium nos edocedit ; hanc, 
yi m, ineffabilem benignitatem dum 
animo profunde imprimimus, annon qua- 

| sirapido quodam instinctu ad effigiem 
| fantee pulchritudinis conformabimur, et 
Mecessario ipsi comes, affabiles et bene- 
fici evademus ? Jam nature studio quid 
suavius ὃ aut quo potius se intellectus sua 
sponte appelleret ὃ ubi otium suum et 
turbulentz vite tedia quis fallat pruden- 
tius ? que varietas gratior ὃ que specu- 
_latio petendior ? quod theatrum magnifi- 
centius ? quis campus patentior,uti luderet 
ratio, et se recrearet, et placidissime las- 
Civiret ? ratio, inquam,non ideo tantum 
| nobis concessa, ut necessitatibus bruti cor- 
poris et vite hujusce mortalis negotiis pro- 
curandis inserviret, sed precipue ut in 
——. consideratione rerum sensibus 
ersantium, et presertim in sui autho- 
ris dulcissima recordatione animose exul- 
taret. Neque dum de divina hac scien- 
ia, nuper magis serio excoli ccepta, gra- 
r academix, palpum obtrudo, aut 
ων partes ago, vobis de re falsa et 
incomperta turpiter adulantis. . Annon 
vera res sit, testor libros, quos jugi indus- 
tria pervolvitis, rationem quam assidue 


——— Cl. 


torquetis, experientiam quam frequenter 


O innocentissimam crudelitatem, et feri- 
tatem facile excusandam ! 


Quid planta- 
rum historiam dicam, etiam a neophytis 
vestris sedulo exploratam? qui vixdum 
ipsi in Musarum viretis radices egerunt, 


antequam plantarum omnium, quecun- 


que aut in agrorum liberis spatiis, aut in- 
tra hortorum septa adolescunt, et vultus 
dignoscere, et nomina recensere possint, 
quorum bonam partem, ut denuo in vivis 
esset, ipse Dioscorides ignoraret. Que, 
quam vis in se magna, vobis parva esse 
viderentur, nisi et Hermetic philosophic 
arcanam, et prestantissimis cujusque 
eetatis ingeniis in deliciis habitam erudi- 
tionem affectetis: que sane ars sola, 
preter mathematicas, stupenda opera non 
dubia fide historiarum comprobata, ex- 
perimentorum varietatam jucundissimam, 
et mysteria pulcherrima jactat, quaeque 
sola non medicinam tantum, sed et uni- 
versam philosophiam valde perficere et 
illustrare possit. Equidem novi quorum 
animos ad hec studia igni chymico fer- 
ventius desiderium inflammavit: alios 
qui se Lullii, Villanove, et que ejusdem 
farine philosophorum extant monumenta, 
imo et ipsius Paracelsi obscurissima serip- 
ta se capere et comprehendere non dubi- 
tarent; ne memorem alios egregios viros, 
quorum magnanima audacia de Chryso- 
peso lapide nobilem sive fabulam sive 
historiam generosa fide amplecti non 
pertimesceret. Sane quo vos incompar- 
abile hoc studium, conjunctis viribus, nee 
languidis conatibus capesceretis, utinam 
animis vestris et pregrandis illa spes et 
fortissima ambitio insiderent, quibus ip- 
sam ingenerare magnorum aliquot viro- 
rum illustria exempla, non verba queant 


464 


fluxa, et torpida oratoris tum mali, tum 
patientiam vestram lacessere metuentis. 
Unica superest moralis philosophia, quam 
vobis, Academicli, si vestris auribus non 
esset importunum, prolixe gratularer. 
Ad quam si quid Platonice philosophie, 
si quid Peripateticee, Stoice aut Epicu- 
ree peritia, quam vos ex Platonis, Aris- 
totelis, Ciceronis, Plutarchi, Plotini, Epic- 
teti, et Senece voluminibus hauritis; 51 
quid optimorum virorum luculente pre- 
ceptiones, accurate dissertationes, aut 
presentia exempla conferre possunt, eam 
necesse est ut vos optime calleatis: illud 
saltem tacere nequeo, mihi quam certum et 
exploratum, inter vos multos eximios viros 
versari, hoc genere philosophize etiam ani- 
mitus imbutos, ea vite puritate, ea since- 
ritate morum, ea constantia et magnitu- 
dine animi, ea fide, eoque candore predi- 
tos, ut nullibi terrarum similes, nedum 
pares sperem reperire. Quos tamen om- 
nes illaudatos, etiam et insalutatos: dimit- 
tere preestat, quam vestram patientiam 
ulterius irritare: quam sane vereor ne 
graviter offenderim, dum vestro genio in- 
consulto, meum nimis presse consectatus 
sum, cujus culpee cum me valde pudeat 
et peeniteat, vestra tamen venia prius 
implorata, in tutissimas silentii latebras 
me recipio. Vos autem, Academici, tot 
linguis clari, tot artibus conspicui, tot 
scientils ornati, valete et gaudete. 


ORATIO 
HABITA 


IN LECTURA GEOMETRICA COL- 
LEGIL GRESHAMENSIS, LON- 
DINI. 


A. D. 1662. 


-----.-.-.-.-ο 


Si quale mihi hodie a fortuna argumen- 
tum dicturo, talis quoque ab ingenio di- 
cendi facultas obvenisset, ne digna quam 
sustineo, persona ; digna loco, quem oc- 
cupo; digna vestra, quam verecundis 
oculis obtueor, spectatissimi auditores, 
illustri preestantia contingeret oratio, non 
esset profecto quod vehementius addu- 
bitarem. Quecunque enim, provinciam 
qui suspiciunt aliquam aut munus aus- 
picantur literarium, in prefationis potis- 


ORATIO HABITA IN LECTURA GEOMETRICA 


simum materiam sibi expetunt dari; 
seu fundatores professionis suz fautores-— 
que (quorum, illa aut instituta Coepit: 
auspiciis, aut opibus sublevata stetit, aut. 
aucta crevit beneficiis) virtute precel- 
lentes viros, et dignitate spectabiles, 
suoque adeo jure amplissima 5101 elogia 
vindicantes : seu in eodem stadio pra- 
cursores, eruditione conspicuos et fama 
celebres, officio suo functos egregie, de- 
que republica literaria optime meritos, 
quos justa non minus quam magna laude 
prosequantur; sive suo denique artem 
demandatam studio, cujus effuse possint 
cum utilitatem exponere, tum dignitatem 
preedicare, hisque eloquii velut illecebris | 
audientium animos permulcere ; illa quin’ 
omnia obtigerint dicendi argumenta, 
in suo genere egregia et plane summa, 
ut dice non ausim, ita nec fateri, ut 
non magnopere erubescam, adeo imparem | 
me sentio tantis rebus enarrandis apte, 
nedum pulchre exornandis.  Instituti si- 
quidem nostri auctorem habeam comme- 
morandum (de quo nisi flagitiosum tace- 
re, inconsultum foret dicere, adeo nostre 
laudis conatus ille omnes longe super- 
greditur, ejusque mente potius colende, 
quam ore celebrande, virtutes, non tenu- 
itatis mez verba modo, sed vel disertissi- 
mi exuperant preeconia oratoris :) virum, 
gradu quidem eminentem et censu preci- 
puum (preeturam quippe, hoe est, sum- 
mum qui in hac urbe, omnium quas sol 
aspicit maxima (certe opulentissima) obi- 
erit magistratum, sueeque Crassus zetatis 
obtinuerit reputari), animo autem magni- 
ficentiorem multo, et benefactorum gloria 
insigniorem : quod me tacente_ uliro elo- 
quentur saxa, claraque eternum voce pro- 
clamabit vicina moles ista, mercatorum 
congressui dicata, privati hominis plus- 
quam regale opus, quodgue non tantum 
linguze nominantis, aut oculo intuentis, 
sed et cogitantis animo, nihil non regi- 
um, nihil non augustum  observatur: 
pulcherrimum in eo genere Londini nos- 
tri dicam, an totius Europe ornamen- 
tum: quale quid si vetuste innotuisset 
wtati, septenarium illum miraculorum 
adauxisset numerum, vel (quod credide- 
rim potius) sublata omni relique demiran- 
di causa, superbum illud et pene impium 
humanis operibus miraculi titulum ad- 
emisset. Neque enim non_ cessisset 
magnifico huic atrio, (permultos nobis 
Joves, divinos e verticibus fundentes ra- 


ὡ 


COLLEGII GRESHAMENSIS, LONDINI. 


i 


465 


“dios, sceptrisque pariter et fulminibus in-| usum vite aut ad voluptatem faciunt, 


structos exhibenti), Olympicum illud si- 
mulacrum ; neque cum tot venerando re- 
gum Mausoleo unius istud Carii reguli 
| cecum meruisset comparari: quini- 
| mo portentosz iste (ut missa faciam ce- 
tera) Phariarum strues pyramidum, vane 
— labores, et otiose specimina 
| opulentiz, quantum inepta magnitudine 
_excederent, tantum decora majestate infra 
δῆς fabricam et commodo usu _ subside- 
rent. Enimvero non ille mortuo sibi tu- 
mulum, in quo gloriose putrescerit, sed 
vivis edem posteris extruxit, in qua pro- 
fatura reipublice consilia agitarent ; 
non cadaveri suo invidendam quietem, 
sed vagis antea commerciis mortaliam 
certam sedem procuravit, centrumque de- 
fixit stabile, quo universi orbis confluerent 
undique negotia et convenirent ; ubi quic- 
‘quid naturz liberalitas tribuit, aut artis 
confert industria ; quicquid abdito sinu 
terra effundit aut patulum mare advehit 
opum ; quicquid India impertit gemma- 
rum, δου; profert aromatum, aut pre- 
tiose supellectilis Persia suppeditat, reci- 
procis hinc inde contractibus  colligi- 
tur atque distrahitur; quin et excus- 
sa humani generis conscientia, quid 
ubivis terrarum nove τοὶ geratur, 
quasque in longinquis etiam regionibus 
fata casuum vices moliantur, collatis ultro 
citroque literis, sermonibus atque senten- 
tiis disquiritur, dignoscitur, divulgatur: 
ut merito videatur vir ille consultissimus, 
non tam unius regni exponendis merci- 
bus forum, quam generale toti mundo 
emporium, historiz speculam, fortune 
templum, famieque palatium § erexisse. 
‘Nec eo loci persiitit, sed vero ulterius 
progressa est illustris nostri (annuite, as- 
surgite, quoiquot estis audilores, tanto- 
que debitam nomini reverentiam pre- 
state) domini Thome Greshami munifi- 
centia, urbem suam tam eximio orna- 
mento decorasse, suorumque civium tam 
impense cum gloriz tum commoditati 
prospexisse, haud satis arbitrati, ni artium 
quoque cultu illorum exornaret animos, 
et liberalium disciplinarum luminibus 
‘collustraret: ne affluentes opum scilicet, 
externoque habitu splendidi, intellectus 
autem inopes, animoque intus sordidi, 
tanqaam in pompa auro onusti phaleris- 
que insiynes asini incederent. Scienti- 
arum itaque professoribus, non unius 
jalicujus, sed fere omnium, que vel ad 
Vor. Il. 59 


preemia constituit (ut tunc ferebat ratio 
temporum, et mos vivendi postulabat) 
equidem satis ampla et liberalia; nec 
non suas illis, quas incolerent, edes su- 
prema moriens voluntate attribuit. Ὁ 
preclarum fautorem literarum! qui sibi 
Musas, non in facultatum modo heredi- 
tatem ascripsit, sed in familie veluti 
,Successionem adoptavit ; qui non sepe 
"tantum, dum esset in vivis, literatos 
comiter tractavit, sed et perpetuo eos 
etiamnum defunctus hospitio excipit: 
nec idoneum solummodo pabulum, unde 
vitam sustentent, at locum etiam ubi 
commorentur, non vile utique tuguriolum 
aliquod, sed magnificum hoc, charum 
superis, et hominibus colendum, palatium 
assignavit. O dignum unice, quem sui 
litere genium loci habeant; sui larem 
domicilii colant, suze statorem arcis uno 
omnes ore agnoscant! O virum denique 
mirifice sapientem ! qui suo sacras olim 
incolatu zedes a vulgaribus in posterum 
inquilinis noluit profanari; virtutisque 
maluit perdurare gymnasium, quam 
prostibulum voluptatis, veritatis exqui- 
rendz scholam, quam explendz cupidi- 
tatis officinam; doctorum virorum col- 
legium, eruditis prelectionibus canorum, 
quam improborum vernularum nidum, 
dissonis conviventium clamoribus obstre- 
perum ; tot muszis refertas edes, quot 
distinctas cubiculis, totque ἃ scientiis, 
quot ab hominibus habitatas: qui con- 
servande suz memorize ergo non cog- 
nominem sibi aliquem undicunque mag- 
natem accivit, verum immortalibus musis 
nominis sui custodiam commendavit; 
quas non ab hac sede sua spes unquam 
avara lucri eliciat, non luxus exspuat, 
non infortunium extrudat. Prius inte- 
reant oportet litera, extinguatur lumen 
omnis memorize, et profundissima rerum 
facies barbarie obruatur, quam Greshami 
cesset inclarescere nomen, hisque indies 
sub tectis solenni cum laude personare. 
Attendite sultis ad hoc egregie documen- 
tum prudentia, immensos thesanros qui 
sedulo conquiritis, at frustra possidetis ; 
quis usus sit laudabilis, qui fructus dura- 
bilis aggestarum opum ; cui certo semite 
ad sempiternam laudem contendentibus 
insistendum sit, ut ex caducis hisce emar- 
cidisque floribus perennis glorie corollam 
decerpatis ; quo denique pacto postero- 
rum simul utilitati consulere, vestrumque 


—_ i ΙΝ τ °° °°» 


466 ORATIO HABITA IN LECTURA GEOMETRICA 


possitis ab oblivionis injuria nomen 
vindicare, ab hoc magistro  ediscite. 
Cujus toties conculcatis ambulacra, illius 
nonnunquam vestigia quoque premite ; 
cujusque quotidie suspicitis opera, ejus 
respicite aliquando exemplum; neque 
committite omnino, ut minus is a yobis, 
vestrum extruendo ad commodum, quam 
instruendo ad officium commeruisse vi- 
deatur. Verum de tanto herde (quem ob 
prestita humano generi beneficia, prisca 
sane, modo illis interfuisset, secula divo- 
rum choro accensuissent) sentio tandem 
quanto proclivius sit nimium dicere quam 
satis; quod hoc assequi non potuerim, 
cum a rei ipsius magaitudine, tum ab 
imbecillitate propria me excusatum volo: 
quod illud patraverim, a vestra veniam 
oportet suppliciter implorem indulgentia. 
Jam illustrium genere et indole virorum, 
(quos preesens videt wtas ac veneratur), 
qui benigna voluntate favere nostris 
studiis suaque subinde hoc collegium 
honorifica presentia illustrare dignantur, 
quod os tam impudens fuerit, que lingua 
adeo temeraria, ut percensere nomina 
audeat, nedum laudes exequi conetur ; 
quorum uniuscujusque vel referendis me- 
ritis non dico integra oratio, sed justa 
historia debetur ? quorum artes ipsz glo- 
riari purpura, titulisque videntur super- 
bire; quorum veritas se auspiciis in 
lucem protrahi gestit ; quorumque natura 
latebris ultro prosilit suis ad serenos 
aspectus invisendos; nec ardentius illi 
hanc, quam hec illos cupit contemplari: 
quibusque adeo debent studia literarum, 
ne diutius evilescant, ne ignobile posthac 
fuerit ultra vulgum sapere, et scire aliquid 
proletarii opus hominis, et res plebeia 
habeatur ; quos mundum abhine pudeat 
non sequi duces, non emulari comites, 
non revereri authores in omnimoda 
eruditione permovenda ; quorum denique 
qua lucidis experimentis, qua acutis 
ratiociniis, qua felicibus inventis grata 
se posteritas eternum obstrictam profite- 
bitur. Styli certe mei aciem retundit 
tam ardui dignitas argumenti, mentisque 
prestinguunt obtutum tantus fulgor no- 
bilitatis, tanta claritudo virtutis, tam ni- 
mia vis coruscantis ingeniil. Sufficiat 
igitur nobis, nobilissimz deliciee Musarum, 
clarissimaque seculi nostri lumina, mili- 
tiz vestree, qua nature difficultates subi 
gere, etscientiarum provehere fines con- 
nitimini, gloriose, quod apud nos metari 


| 
Ι 
|. 
| 
F 


castra, et velut stativa ponere voluistis, 
honorem habitum nobis, tacito potius culta- 
animi et grato silentio agnoscere, quam 
rudi nostra obfuscare infantia, humilique 
eloquio temerare. Nec si, recluso tem- 
poris thesauro, illorum, qui hance Spartam, 
excolentes cuaueieein inde memonaas| 
extrahamus, sese unquam dicturo obtu- 
lerunt materia justior laudum, aut copia 
uberior. Attestor tuum, quod nostris 
agmen ducit in tabulis, omni laude majus, 
omnique encomio celebratius nomen, doc- 
trina, acumine, solertia prestantissime, 
Briggi. Tu, qui logarithmorum  illud 
preclarissimum artificlum, non tua qui- 
dem (quod ad gloriam maxime fecerit) 
reperisti fortuna, sed quod eeque laudem 
meretur, consummasti industria, atque 
omnibus numeris absolvisti. Quod inu- 
tile forsan adhuc et imperfectum Jaceret 
opus, fundamenti sui ruderibus obvolu- 
tum, nisi subtilissimi tu limam ingenii, 
et indefessz diligentiam manus adhibuis- 
ses. Qui densas istas numerorum pha- 
langes dum velut in aciem ordinatim 
instrueres, totque immensos nobis cano- 
nas concinnares, tul temporis dispendio 
nostri otium redemisti, tuo labore nos- 
trum sublevasti tedium ; nostro ut somno 
parceres, rumnosis teipsum  vigiliis 
macerasti, dignus propterea, qui innu- 
merabiles a nobis, neque per tuos etiam 
logarithmos computabiles gratias repor- 
tares. Quid alios, dum vita. suppeteret, 
florentes fama, nunc placide quiescentes, 
ab umbrarum tranquillo hospitio produ- 
cerem in scenam? quos certe omnino 
tacitos prestat, quam male tractatos in- 
ficeta concione, et mutila cum laude 
memoratos. [Unum, saltem  gratitudo 
publica vetat omnino intactum preterire, 
stupori etiamnun nostro superstitem, ge- 
ometricam hance qui nuperrime (ni fallor, 
et sane fallar haud invitus), nune astron- 
omicam Oxonii cathedram meritissime 
occupat ornatque, a facillima nescio divi 
nitate ingenli, an a suavissima morum 
humanitate magis commendandus (id cers 
tissime constat ut preecociores neminem 
unquam preetulisse spes, ita nec matue 
riores quenquam fructus protulisse) pro- 
digium olim pueri nunc miraculum Viti, 
imo daemonium hominis ; atque ne mentiri 
videar, suffecerit nominasse ingeniosissi- 
mum et optimum Christopherum Wren- 
num: de quo ne pluraaddam, cum virtus 
facit ejus toti spectata mundo vobisque inti- 


Σ 


COLLEGI] GRESHAMENSIS, LONDINI. 


i xr, meisque adeo attenuanda 
uam amplicanda encomiis, tum 
viventis, ne rudius offendam 

ieee meamque simul in tam lucu- 

lenta materia prodam temere infantiam. | 
/ Presertim quando, - omnem hodie qui 
| apud me paginam jure repleturus vide- 
batur, supersit adhuc, et ah! utinum 
laudi potius nostree, quam luctui superes- 
set, antecessorum ut tempore postremus, 
ita nulli merito postponendus ; vir infe- 
lieiter, ne dissimulem, mihi non nisi de 
longinquo et fame tantum beneficio 
cognitus, fame tamen haud vulgaris aut 
dubie, sed optimorum complurium et 
sapientissimorum virorum consona au- 
thoritate subnixee ; quo paratiorem mea 
verba, non ab affectu privato dictata, 
sed veritatis vi expressa, non amicitie 
juri debita, sed virtutis reverentie data, 
sibi fidem deposcant. Quid enim, qui 
virtutum suarum segeniter animos irritanti 
fama non admodum credule facilitatis 
homines admiratione perculit, corripuit- 
que amore ; qui sibi necdum visos, peni- 
tusque ignotos studio devinxit sui, et 
desiderio inflammavit, qualem quantum- 
que esse virum oportuit? Tui certe 
simillimum, divine Laurenti; utpote in 
quo cum omnigena scientia rerum incor- 
rupta probitas morum, cum intelligentia 
magis quam virili plusquam virgineus 
pudor, cum sagacissima prudentia can- 
\@itare se simplicitas, cum profunda so- 
liditate judicii perspicax acumen ingenil, 
cum vividaalacritate mentis invicta laboris 
patientia, cum illibata denique severitate 
vile suavissima conversandi lenitas, raro 
‘quodam et vix credibili temperamento 
conspirarint. Non unuus is scilicet, aut 
alterius scienti tenui rore aspersus, sed 
omnium fuit denso imbre perfusus, nec 
extimam duntaxat cutem rerum perstrin- 
xit notitia, sed abstrusissima viscera per- 
vasit. Ut preter mathesin, peculiari 
jure suam ultraque quam dici fas sit sibi 
perfectissime intellectam, nullam non 
potuerit liberali dignam indole disci- 
plinam profiteri. ‘Theologie imprimis 
Mysteria diligentissime perscrutatus est, 
sacrarumque in secretiores recessus lite- 
rarum, ut pauci fere alii, altissime pene- 
travit; ad id prestantissimum genus 
studii, non ut plerisque usu venit, spe 
quapiam mercedis allectus, sed bone 
tantum mentis generoso impetu abrep- 
tus. Medicorum, etsi non filius, fami- 


467 


liarisadmodum fuit, preclare istius facul- 
tatis cum peritissimo quovis haud injuria 
conferendus. Juris quam consultus fue- 
rit, non perinde compertum habeo di- 
cere: illud audacter pronunciem, justitiz 
fuisse prudentissimum, nec legum omni- 
no scripta ignorare potuisse, quarum fue- 
rit prescriptis tam integre obsequutus. 
Jam linguas (quod in homine philosopho 
quis miretur impense) ita percalluit eru- 
ditas, adeoque ab omni humaniore litera- 
tura exquisite instructus fuit, ut egregius 
omnino criticus meruerit censeri, nisi 
quod a supercilio prorsus omni et peda- 
gogico fastu nimisquam alienus. Histo- 
rias enim plerasque omnes non oculo 
tantum perlustraverat, aut manu triverat, 
sed menti penitus insculpserat; oratores 
et poétas precipuos evolverat sedulo, 
perpenderat acri judicio, et fideli erat 
memoria complexus. Fastidio sim, si 
levioribus istis (que tamen alii gravissi- 
ma ducunt) sigillatim immorer commem- 
orandis. At philosophiz omnis quam 
apprime gnarus, quam in nature fuerit 
observandis pheenomenis solers, in causis 
pervestigandis sagax, in detegendis er- 
roribus promptus, in confirmanda veritate 
certus, in alienis dijudicandis sententiis 
ingenue accuralus, in suis discutiendis 
rigide cireumspectus, vos cito testes, vos 
appello judices, quorum novisse illum 
propius, et sepius philosophantem aus- 
cultasse tam dandum est felicitati, quam 
meo deputandum infortunio, tanti bene- 
ficii permansisse exsortem. Unicum oc- 
currit dilaudandum nescio magis in eo an 
reprehendendum, saltem maximopere de- 
plorandum, quod scientie parande cupi- 
dior, quam curande valetudini intentior, 
dum nimio veritatem studio quereret, vi- 
tam amiserit, et sapientia maluerit oc- 
cumbere martyr, quam nature mori de- 
bitor. Immodicis quippe vigiliis dum fu- 
gitantia consectaretur astra, in medio 
quasi fatiscens cursu defecit; dum per- 
plexos syderum gyros explicaret, lethali- 
bus ipse laqueis concidit irretitus: ani- 
mam ut videatur celesti luce commu- 
tasse suam, inque illos, quos contempla- 
tus est, orbes transmigrasse. O vanos 
semper, et mendaces astrologos ! O fu- 
nestum Jovem, Jovisque comites luctuo- 
sos! O ceelos immites, et stellas enormi- 
ter ingratas ! hanccine vestri studiosis ob- 
servantie gratiam refertis? hac cultores 


vestros mercede compensatis? huc tot 


468 


insomnes vobis curas impendisse? reve- 
lasse vestram invidendam, scilicet, et in- 
conspicuam mortalibus pompam; ves- 
trosque in ordinem incompositos cursus 
redegisse? Ut Galilzeum detectorem lu- 
cis vestre, illorum, quibus vos primus 
aspectavit, oculorum vivum etiam spiran- 
temque mulctaretis usu; hune Galilei 
supparem, digestorem motus vestri, vitali 
penitus, vixdum senii ingressum confinia, 
aura privaretis. Valeatis itaque per me 
licet, et sempiternis posthac immerse te- 
nebris, erroribusque implicite, noullo ob- 
servante, inglorio stipate satellitio, iners 
curriculum transigatis; dum vestris nos 
interea puriores radiis, constantiores mo- 
tibus, benigniores influxibus, occidui nos- 
tri luminaris mores contemplamur. Ete- 
nim ut aliorum is scientiam sua, ita su- 
am ipse videtur scientiam virtute super- 
gressus ; non musis acceptior quam gra- 
tiis, imo (si tantas indivuiso res connexas 
foedere committere fas sit) a morum ama- 
bilior dulcibus illecebris, quam ab ingenii 
eximiis dotibus mirabilior. Reticebo 
quas cum aliis, opinor, paucis communes 
obtinuit, justitiam, temperantiam, con- 
stantiam animi, et sordidarum rerum des- 
pectum ; illas saltem virtutes leviter per- 
stringam, que singulares in eo et infre- 
quenti prorsus exemplo emicuerunt. Mo- 
destiam imprimis, in tanta indole, in tam 
consummata eruditione, in tali opinione 
hominum, summam et plane incredibi- 
lem. Aliis quippe qui ad invidiam us- 
que sapere, sibi quasi desipere videba- 
tur; Cul nemo non esset secure innixus, 
suo ipse solebat judicio diffidere ; suasque 
ultro dotes silentio obtegebat, quas in- 
tempestiva plerique student garrulitate 
ostentare: profundo flumini haud absi- 
milis, tacito labenti alveo, magnamque 
vim aquarum nullo cum strepitu deferen- 
ti. Thesaurus illi inerat locuples, sed 
(ut fieri assolet) alte defossus, non qui- 
dim perfunctorie inspectanti obvius, sed 
nec curiose scrutanti inaccessus: neque 
enim 5.185 suppressit invide facultates, sed 
occultavit modeste ; non opes animi ava- 
re detinuit, at provide dispensavit; ut 
non importune cupidus alieni sensus, ita 
sui non temere prodigus; liberalis ta- 
men, et paratus sciscitanti respondere, 
idque accurate, et paucis, oraculi instar, 
non effutientis multa, sed certa proden- 
tis. Linguam stricte cohibuit, non ani- 
mum penitus occlusit, quem saltem pul- 


ORATIO HABITA IN LECTURA GEOMETRICA 


| 
santi facile aperiret: apud se “ 
tius, quam ἃ se alios prohibuit, ba 
domum suam communivit ab hospitibus 
quos tamen lubentius adventantes exce 
pit, quam jactantius invitavit. Sane e re 
esset humana, ut multos habemus dicendi. 
magistros, ita nonnulla quoque tacendi 
documenta extare: proponamus igitur 
hunc nobis saluberrime: discipline pre- 
ceptorem: neminem maledictis inces- 
sere, nedum conyiciis quempiam pros- 
cindere; nullius detrahere merito, aut 
fame obtrectare ; non efferre se insolen-. 
ter, nec inaniter altereare ; non in aliena 
se ingerere negotia, nec malignos undique 
rumusculos aucupari: non indigestos 
precipitare sermones, nec preepropera, 
velocitate linguee mentis sensum anteire ;, 
ab hoc fructuose licet addiscant exemplo, 
qui dicendi methodum callent, modum 
ignorant. Sed vero modestiam nisi ab 
animo recte composito, et a sincera judi- 
cii equitate profectam, aut taciturnitatem 
nisi cum summa fide conjunctam,; aut 
gravitatem quis nequicquam laudibus ef- 
ferat, nisi insigni quadam comuitate tem- 
peratann. Atqui illoa veteratoria nemo 
astutia, a malitiosa fraude, ab improbo 
erat fuco immunior; judicia. nemo sua 
exactiori trutina pensitabat; affectusque 
nemo strictiori freeno compescebat ; nulla 
bilis cestuabat intemperie, nullo livore 
turgebat, expers degebat omnis odil, Θὲ ἃ 
discordia vehementer abhorrens; mente 
semper placidus, vultu serenus, convict 
innocens, mansuetus alloquio, neminem 
ut unquam aut aspectu terreret, aut facto 
leederet, aut dieto lacesseret. 
Hominem plane diceretis ad Stoice 

virtutis ideam normamque efformatum; 
detersa tamen ista morositate inconcinna, 
et rigida morum asperitate perfecte del- 
cevata: ad conversantium quippe nutus, 
quasi stabili semper ipse in aequilibrio pos 
itus,facile semet inclinabat ; non tam ὅθ 
promptus indulgere genio, quam alien 
voluntati obtemperare ; nec alias sibi un- 
quam impensius placens, quam si quale 
do convictoribus suis minime displiceret. 
Quo minus mirandum sit eum tot am plis- 


simis et ornatissimis viris tam aretam illi 


necessitudinem, intimamque adeo amicl- 
tiam intercessisse ; utque reliquis omMl- 
bus aut cultoribus virtutis, aut fautoribus 
doctrine, sic excellentissimo impriimis 
Marchioni, Meceenati pariter maximo, et 
peritissimo Myste literarum, non gratam 


ΟΝ 


m ejus, sed et charam 


tanto placuisse viro licet ultima 
_laus, supremum tamen merito in 
laudum cumulo fastigium occupas- 
clausissetque agmen nobis, nisi que 
liquas ejus coronavit imo consecravit vir- 
tutes, eximiam in Deum pietatem, impium 
esset preterire. Hunc presertim unum 
hodiernorum gigantum insolescenti possi- 
mus protervie obtendere, contemptz re- 
is suo exemplo assertorem, suo suf- 
vindicem acerrimum. Nam divini 
Buminis non dico abdicare cultum, sed 
inficiari existentiam : mundum autumare 
non ab aliquo sapienti opifice conditum, 
yerum sponte nescio quo pacto sua emer- 
» cecoque impetu ferri omnia, non 

ido consilio gubernari; hoc est, 
seculorum omnium historie derogare 
auctoritatem, nulliusque non sensus nostri 
ertis testimoniis refragari, unicum jam 
scimen haud vulgaris ingenii, unicum 
habetur (proh superum hominumgue fi- 
dem!) divini prorsus acuminis argumen- 
tum. Quod si millies mille convicti indi- 
ciis, milliesque adhuc totidem beneficiis 
deyincti, nec meritam illis fidem, nec de- 
bitum his profiteri obsequium recusamus, 
adibrium statim debemus, acutissimis 
icet istis (Imo omnium potius ineptis- 
simis mortalium), ceu stipites ac asini 
ingenio, expertes judicii, solen- 

nia delirantes. Atqui horum, opinor, ne- 
exstat usquam, qui, quam fuit pien- 
tissimo huic philosopho, aut captum queat 
imiorem ingenii, aut confirmatius ex- 
ercitium rationis, sine immani sibimet 
cum stultitia tum superbia arrogare. De- 
sinant itaque hoc experimento submoniti 
ii ἰδὲ! philosophastri, credentibus De- 
omnibus colentibusque stuporem im- 
mentis, judiciique inopiam expro- 
Mire; cujus non poterant non emulari 
eruditionem, non agnoscere prudentiam, 
hon suspicere integritatem, illius pudeat il- 
los sententie tam impotenter obloqui, tam 
ferocule insultare; evadantque tandem 
talis intuitu exempli vel magis pii, vel 
ius impii. At theologico rectiuse 
meruit pietas illa luculentis ex- 
encomiis humano generi ad imi- 
tandum promulgari, quam ab humiliori- 
-hisce rostris meo infimi oratorculi 
ri preconio. Imo ignoscas op- 
mihi, sanctissime μακαρίτα, tuas 
ego virtutes, fide creditas tantum, 


ἃ ΘΟΙΕΘῚ GRESHAMENSIS, LONDINI. 


non usu cognitas, ullatenus attigerim ; 
hoe est, quod secus clarissimam lucem 
depingendam, surdus suavissimam har- 
moniam susceperim depredicandam. O 
Si viventis intueri vultum ameena luce 
circumfusum, si observare gestus placida 
gravitate compositos, si degustare ser- 
mones tuos mellea salubritate conditos ; 
si jucundissima tua consuetudine frui, is- 
toque guttulas aliquot ab inexhausto gur- 
gite scientiz mihi depromere licuisset,tuo 
forsan pectus impregnatum afflatu con- 
cepisset aliquid simile tui, tuo os imbu- 
tum nectare te dignum aliquid profudis- 
set. 

Nunc vereor admodum, ne satius fuis- 
set amaro tantum fletu, quam insipida 
tibi oratione parentatum. Suffecisset ut- 
que nuda mentio tui nonexcilasse mentes 
modo, et commovisse affectus, sed uni- 
versis confestim audientium oculis la- 
chrymas excussisse, quam ex preematuro 
obitu tuo irreparabile damnum sustinue- 
rint liter, quam insolabili meerore affecti 
sint familiares tui, quam immedicabile 
vulnus inflictum sit huic societati, tristi 
secum memoria recolentium. Damnum, 
inquam, irreparabile literis, et huic eru- 
dite societati vulnus insanabile: neque 
enim de me in ejus locum utcunque suf- 
fecto aliter debetis existimare, quam in- 
fantulum Herculi, pumilionem Atlanti, 
Phaetontem Phabo quendam successisse. 
Ego tuam, Laurenti, imbelli dextra cla- 
vam contrectem? Ego oneri tuo in- 
validos humeros supponam? Ego cur- 
rus tuos conscendam arduos, istasque 
tanti muneris, tuum que exercuerunt 
brachium, imperita manu habenas tempe- 
rem? Te ego, totque alios consumma- 
tos eruditione, claros scriptis, immortali 
fama prelustres viros misellus tenebrio 
excipiam ὃ cui ad hee feliciter attrectan- 
da studia captum natura perexiguum, 
oceasio pauxillulum otii, subsidium for- 
tuna plane nullum subministrarit; nec 
ullus cui fuerit unquam aut alacer impe- 
tus animi, aut vigor fervidus ingepil ; sin 
aliquantulus fuit, diuturno neglectu de- 
ferbuit omnis, et languida incuria con- 
tabuit ; sponte sua interiit, rerum fastidio 
ceu febre correptus, aut sortis angustus 
prefocatus expiravit: cui ab omnibus 
bonis literis tot annos exulanti, barbaros 
Scythas inter et incultos Sarmatas ver- 
santi, peragranti terras, trajicienti @quora, 
cum utriusque elementi periculis, cum- 


470 


que gravioribus infortunii procellis con- 
flictanti, tantum temporis detritum est, 
tantumque defluxit, exilibus nugis oc- 
cupato: qui ex quo, infausto errore per- 
functus, conquiescere cceperam, in gram- 
maticum mox pistrinum detrusus, et vo- 
cularum miserabilii aucupio damnatus, 
mathematicis protinus scientiis, et philos- 
ophiz omni (unam forsitan moralem ex- 
cepero) nuncium remiserim, imo bellum 
denunciaverim, vale saltem (ut mihi vi- 
debar) zternum dixerim. Cui proinde a 
multo jam tempore nil lectum novi huc 
spectans, nil de industria visum, ne qui- 
dem per transennam, nihil omnino audi- 
tum, nisi tenui fama, et ad invitas aures 
perlapsum: nec cui aliquid modo novi 
non adest, sed nec integri quicquam sup- 
erest, preter rudera quedam dudum col- 
lapse eedicule, et miseras veteris nau- 
fragii reliquias. Ut plane videar mihi, 
tanquam ex Platonico specu, in hanc tot 
clarissimorum syderum insolitam lucem 
emersisse, non equidem ut doceam ali- 
quid, sed ut omnia stupeam ; illud autem 
precipue, in me conjici oculos vestros, 
ad me dirigi aures, me _ expectationis 
vestre scopum designari; cathedram 
denique hanc a me obsideri, indigno, qui 
in communibus vobiscum subselliis con- 
sistam, qui discipuli vestri privilegio gau- 
deam, nedum professoris titulo insigniar. 
Enimvero ex hoc edito loco in istam tot 
subinde tritam doctissimis viris aream 
pudibundos oculos demittere nequeo, ne 
tremula caput meum vertigo corripiat, ne 
immane discrimen exhorrescam, ne_ il- 
lius, que me_ huc evexit, incredibilis au- 
ὁδοῖς conscientia percellar. Quanquam 
audaciam meam non est, quam facilita- 
tem nimiam quod tantopere incusem ; 
4} timidus hance provinciam et reluctanti 
genio invaserim, non tam animo meo 
morem gerens, aut proprio fretus judicio, 
quam illorum, qui apud me et amicitia, 
et beneficiis, et dignitate plurimum po- 
tuerunt, consiliis adductus, hortatibus it.- 
pulsus, imperiis coactus. Utcunque de 
illo, quod meo mihi jumento accersiverim, 
malo ut quiritari vanum, ita nec resipis- 
cere opportunum fuerit, eatenus pro- 
gresso, unde pedem referre pudor vetat. 
Non deserendum est tam solenni arbitrio 
preestitutum vadimonium. Jacta estalea; 
transivimus rubiconem : credidimus fatis, 
utendum est judice ferro. Ingresso pug- 
nam jam nec receptui canendum, nec ab 


ORATIO HABITA IN LECTURA GEOMETRICA, &c. 


¥ 


Ϊ 
assignata statione temere recedendur 
est. Quin potius cum hoste fortiter con 
serende manus; abjicienda desperatic 
propulsandus timor, spiritus confirmandj 
nervi intendendi, omni ope enitendun 
est mihi, acceptis partibus ut defunga 
strenue. Studio supplendus est defectu 
ingenii: quod ab usu deest, cura com 
pensandum est. Litandum est audentiun 
adjutrici fortune, et contrahendum ew 
superis, siquidem vera aiunt, omnie 
bori vendentibus, Subsidio denique mih 
comparanda est diligentia, vestro ut ali 
quatenus decori consulam, meoque ἃ, 
officio satisfaciam ; precipue vero, con- 
sultissimorum virorum, quorum consenti 
entibus ad hoc quicquid est Sparte | 
ministrandum suffragiis delectus et de- 
putatus sum, ne de me conceptam spem_ 
deludam penitus, et prolatum judicium 
dehonestem ; quorum proinde amplissi- 
mum favorem quam verbis nunc paree 
agnoscam, tam semper animo prolixe 
persentiscam, hanc saltem quoad potero 
factis gratiam relaturus, ut officio pra- 
stando dum gnaviter et pro virili mea in. 
cumbo, efficiam: quadantenus ne videan- 
tur ipsi de me aut sperasse temere, aut 
perperam statuisse. me 
Quinimo institutum hoc nostrum quo_ 
lubentius aggrediamur et persequamur 
letius, animos addat timidis, et tardis 
subdat aculeos, illius, cui operam addice- 
mus, discipline ingens utilitas insignis: | 
que prestantia. Neque enim spinosis 
tenellas mentes subtilitatibus excruciare, | 
aut futiliam tricas argutiarum innectere; 
non steriles conserere rixas, ludicroque- 
cum larvis certamine velitari: non Vo | 
laticas insequi chimeras, evanidasque ~ 
passin per lubricos calles venari conj 
turas: sed manifesta adstruere principia, — 
certas conclusiones elicere, utiles regulas — 
condere, jucundasque nobis incumbet ο΄ 
queestiones expedire. Cure siquidem nos — 
tre fundus committitur excolendus,tot ar — 
tium foecunda pareus, tot scientiarum i+ 
concussa basis, tot in rem humanam com — 
moditatum perennis scaturigo, geometria: — 
cui scilicet uni equum est, ut preecipua 
vite oblectamenta, presidia salutis, im — 
crementa fortune, opereeque nostra com> | 
pendia accepta referamus: quod elegan- — 
ter etcommode habitamus ; quod tutis ab — 
hostili incursione vallis protegimur ; 
per infidos fluctus secura commerci 


ebramus; quod agrorum pacifice fines 


, ORATIO PRAFATORIA IN, ἄς. 


dispescimus ; quod momenta ponderum 
lance expendimus, justaque suum 


cuique mensura dispensamus; quod vas- 
tas susque deque, quo volumus, levi digi- 
to moles versamus, immanemque rerum 
silla vi resistentiam profligamus: 
speciosis spectaculis et concinnis 
ocellos simulachris oblectamus ; quodque 
-harmonicis auriculas concentibus delini- 
‘mus. Quod terreni faciem orbis delin- 
‘eamus accurate, remque mundi publicam 
‘nostro universam conspectui subjicimus. 
Quod temporis fluxam seriem apte diger- 
jmus, et rerum vices agendarum debitis 
jntervallis distinguimus. Quod celes- 
tium radiorum in usus nostros subtilem 
efficaciam derivamus; quod mente de- 
‘mum superos accedimus; imo superos 
admovemus nobis ; nostraque neutiquam 
ἃ tellure disjuncti per ethereas libere re- 
| spatiamur; leges ipsis preescribi- 
‘mus inviolabiles ccelis, et vagos syderum 
sircuitus certos intra cancellos coercemus. 
Ut preteream in palestra rationem nos- 
ram geometrica cum ad valide intor- 
enda argumentorum tela, tum ad caute 
clinandos sophismatum ictus, cum ad 
srvose disserendum, tum ad solide diju- 
dicandum, ad prompte inveniendum, ad 
recte disponendum, ad dilucide explican- 
jum, utilissime exerceri: nec non ad at- 
tents meditationis perferendum tedium, 
d alacrem cum objectis difficultatibus 
conflictum, ad pertinacem in studiis so- 
rtiam, usu componi mentem, et robore 
confirmari: instabilem hac et inzqua- 
lem phantasiam quasi saburra librari ; 
_jhae fluctuantem anchora figi ; hac desul- 
toriam orbita contineri. Luxurians hac 
genium ceu falce castigari ; obtusum 
cote exacui; prefervidum hoc freno 
reprimi, torpidum hoc stimulo excitari ; 
nulla clarius lampade per cecas nature 
mbages, nullo certius filo per tortuosos 
ilosophici labyrinthi anfractus vestigia 
σὶ incedentis: nec alia demum bolide 
itatis fundum facilius explorari. Ne 
a, hine quam varia rerum cognitione 
litetur, quam multiplice perpoliatur or- 
quam salubri pabulo nutriatur an- 
et quam sincera voluptate perfun- 
ur. Nam illias que calos, que ter- 
que maria permetitur scientiz, nulla 
6 limites describat, nulla plene com- 


qg 


| 


mu 


. . . : : ᾿ 
exhauriat oratio. Et alioquin in materia 


perspecta, improbe stolidus sim, si aut 
meam frustra abutar operam, aut ves- 
tram ulterius violem patientiam. 
quam haud mediocrem jure meo possim 
in geometriz auditoribus patientiam exi- 
gere ; facilemque debeam utcunque a 
vobis veniam impetrare, si (quod felici 
cedat augurio) optimum me hodie pre- ἢ 
stiterim geometram, hoc est, pessimum 
oratorem. 


SCHOLA PUBLICA MATHEMATICA, 


Ut conquieverit paulo solennium negotio- 
rum estus, et restituta tantisper rebus 
vestris tranquillitas dandis accipiendisque 
novis animos apparaverit vobis, avres pa- 
tefecerit ; attendite sultis (academici) in- 
solite rei quiddam, et prodigii non absi- 
mile denarrare gestienti. 
quidnam ὃ inquietis: an dirus cometes 
funestorum casuum prenuncius,cujusmo- 
di plusculos indies (vel invito ceelo) fana- 


dlectatur utilitates, nulla penitus laudes 


ntata ab omnibus, et vobis intimius 


471 


Quan- 


Dixi. 


ORATIO PRASFATORIA 


IN 


Mart. 14, 1664. 


Affulsit nuper : 


ticorum capitum distorta contuetur acies ? 
imo novum, et beneficum sydus, vero 
pariter ac fausto jubare scintillans, quale 
nullum constat a multis annis supra hor- 
izontem academicum emersisse ; cujus 
ego nunc ut dimetiar magnitudinem, mo- 
tus explicem, presagiam eventus, non 
vanus utique hue prodeoastrologus. Vul- 
tis edisseram clarius? Quam iniquum 
sit in literas, erga literatos invidum in- 
gratumque audiat hoe seculum, ignorare 
nemo potest, qui vel ad illarum calamito- 
sam sortem obverterit oculos, aut ad 
crebras horum querelas non prorsus ob- 
surduerit. Quo demiremini magis, qui 
tristes hac tempestate Camecenas respi- 
ceret; istam infami seculo labem abster- 
geret; elanguentibus studiis vigorem in- 
spiraret; obductam longa desuetudine, 
nullisque jamdudum vestigiis signatam 
benefaciendi semitam reteyveret, eximium 
tandem comparuisse Mecanatem; ne- 
dum titulo tenus, ut fit, sed ipsissima re 
Meceenatem; non qui nudam ostentarit 
gratiam, at solidam operam impenderit 
literis, non ipsas benevolo tantum affectu, 
sed munifica quoque manu sit prosecu- 
tus: cujus ego viri ut laudes efleram, ut 


472 


virtutes depredicem, utinam mihi con- 
grua tantis meritis verba, par tali mate- 
riz eloquium obtigis set; neque de adeo 
prelustri argumento tam mihi arduum 
esset digne fari, quam nefas est omnino 
tacere. Utcunque cum publice gratitu- 
dinis intersit, meique presertim id exigat 
officii privati ratio, etsi facultatem pre- 
stare non possum, voluntatem tamen os- 
tendam, aliquo saltem (imperfecto licet 
et inconcinno) elogio preclari benefacto- 
ris memoriam cohonestandi. 

Fuit is (assurgite quotquot estis audito- 
res, tantoque debitam nomini reverentiam 
exhibete) Henricus Lucas; Lucas, in- 
quam, martiam simul virtutem  efful- 
minans, et Palladiam sapientiam blandius 
expirans nomen; belli togeeque laudibus 
utramque paginam historie repleturum, 
futurumque apud posteros an heroice 
fortitudinis nescio, vel divinee munificen- 
tie exemplis celebratius. Henricus Lu- 
cas; vir a prosapie dignitate prolixe 
commendandus (utpote qui preenobiles 
familias proxima sanguinis agnatione 
contigerit) nisi quod amplitudini generis 
potior animi magnificentia detraxerit, et 
virtutum excellentia natalium splendorem 
obumbrarit. Modicas illi facultates nas- 
cendi sors attribuit, quasque etiam pu- 
pillo litigiosi fori subtraxit importunitas, 
jurisque injuria surripuit; prospera fati 
iniquitate, ne scilicet inconsulte fortune 
potius, quam laudabili solertiz sua vel 
honeste vivendi copia, vel gloriose bene- 
faciendi facultas posset imputari. Ete- 
nim a parentibus transmissas possidere 
divitias, pure felicitatis est; acquirere 
sibi, perfect laudis: que aliunde quis 
acceperit, aliis impertire juste restitu- 
tionis speciem habet ; suo autem labore 
parta comiter elargiri, titulum merito 
pre se ferat liberalis beneficii. Max- 
imam inde partem gloriz casus decerpat, 
integrum hine 51:01] virtus adjudicat. 
Talis noster, sortis auctor propriz, suze 
virtutis heres, private soboles industrie, 
ex angusta re ad amplas opes enisus, 
ab humili statu in spectabilem gradum 
evectus est. Quo pacto, sciscitemini, 
quibusve fretus adminiculis ? an repinis 
grassando, fovendo lites, merces commu- 
tando, illiberales questus exercendo ? 
nulla harum, sed innocentissima ratione, 
probatissimis srtibus, quibusque natura 
homines ad propulsanda vite: incommoda 
sanctissimis armis instruxit, elegantia 


ORATIO PR/FATORIA IN 


ingenii, linguee sonnel’ morum probi 
Amplissimo nempe Collegio Sancti Joh τ 
nis, (quod cum innumeros addixerit ec 
clesiz, permultos reipublicee commodar. 
insignes viros, nullum, reor, sacademiz 
enutrivit utiliorem alumnum;)  huic 
inquam, feraci seminario implantatus 
adeo feliciter adolevit, ita bonis artibu 
ingenium exculuit, probis animum imk 
moribus, ut cum nulli non aptus mune 
quavis promotione dignus videretur, ic 
saltum assecutus est, ut in illustrissim: 
comitis Hollandiz (viri preecipua apuc 
serenissimum regem gratia florentis, e 
cancellarii vestri (summis etiam proce. 
ribus invidendo) tunc honore preefulgentis_ i 
familiam ascitus, secretioribus ejus con’ 
siliis et literis (qui potissimus est et per: 
quam honorificus apud optimates clientela 
locus) admoveretur ; quam adeo singular 
dexteritate, sinceritate,diligentia Sperill 
exornavit, ut neutiquam miranJum sit,dum 
patroni res procuraret optime, suis ip- 
sum non pessime prospexisse, bonzeque 
frugis aliquid 6 tam copiosa messe pro- 
prium in horreum reportasse. Sic am- 
plificato per honestam solertiam censu 
pari prudentia decrevit uti, nec egregii 
laboris fructum 5101 passus est elabi t 
piter, infeliciter abortire. Non in splen- 
didos illum luxus erogavit, nec in foedas 
profudit voluptates ; non (sicut plerisque 
nunc usu venit opulentis) otiosorum ve 
nularum stipavit se frequenti satellitio, 
nec magnificos conviviorum apparatus. 
adornavit: non popularem impendiose 
captavit auram, nec politicis semetipsum 
facionibus immersit; at vite genus fru- 
gale, modestum, tranquillum amplexate 
sapienti ac pietati vacans unice, modi¢i 
temporis erga se parsimoniam coluit, ut 
sempiternam versus alios liberalitatem 
exerceret. De prole suscipienda, vel’ 
stirpe sua propaganda parum solicitus, 
patrem se egenis preestitit, suis Musas’ 
penatibus ascripsit, universos sibi pou | 
ros velut adoptavit; neutiquam id si 
pensi datum arbitratus, ut unum aliquem | 
efficeret signiter locupletem, sed ut plu-— 
rimorum necessitati subveniret, omnium 
industriam compensaret, nec ut privatam: 
domum adimpleret copia, sed ut totum 
genus humanum scientia  collustraret. 
Quanquam haud videri debet vel fami- 
lie sue neglexisse decus, aut fame sui | 
nominis ullatenus offecisse, quibus adeo | 
durabilia constituit monumenta, quarum- | 


ὁ ἡ ὁ 


iam immortalibus Musis com- 
Nam accurata modo lance 
πο ϑύνω, non alia quacunque 
generose. propaginis gloria seipsam 
latius, aut radices suas altius 
πο  είϊεν; quam literarum 5101] 
rem demerendo ; quibus ipsum scili- 
tt tempus suarum rerum custodiam as- 
e, conscientiam solet accredere ; 
uumque semper indefesso_ spiritu 
ra fume buccina inflatur. Intereant 
rtet literee, lumen extinguatur omnis 
emorie, diffusissima barbarie rerum 
ies obruatur, quam Lucasianum’ ces- 
t inctarescere nomen, inque hoc per- 
a illustri glorize theatro solenni cum 
2 personare. Sed neque justitiz 
ninus in hoc proposito quam _ prudentiz 
S| ecimen elucescit : 
us est lucis, plus in illam splendoris 
dit; tenue patrimonium a majoribus 
cepit, larga cognatis munera redonavit ; 
amicorum benevolentiz foenus amplum 
ι πεν: neminem de se bene meritum 
| vicissim bene faciendo superavit. 
si literarum preesertim auspiciis 
prema cum fortune suz presidia, tum 
nimi ornamenta consecutus sit; si 
ademiz, parenti vite melioris initium ; 
_— virtutis, qua emicuit, disci- 
am cultumque, quo excelluit, ingenil ; 
rici demum, eximium dignitatis suse 
rit incrementum ; quamobrem non 
κι jure parer illis rependeret 
, mutuis hance officiis devinciret r 
Bid enim, Academiz nomine semel 
que iterum ad suprema regni comitia 
inari; senatoria purpura ‘decoratum 
literati populi causa agere, tutelam 
ipere, personam sustinere ; vestrum 
est, ipsissimum sapientie) corpus 
entare ; vestro gravissimo judicio 
ri, deligi, claris competitoribus an- 
i, DUM parvi pendendum decus est ? 
9 quolibet pretio pluris estimandum, 
non fastuosis titulis praferendum. 
que, utinam, Academici, sic perpetuo 
rebus vestris comparatum  esset, 
405 educatio sua in sublimiorem extulit 
mM, quosque consimili benevolent 
nio afficitis, ut ii pariter evadant 
Vos qnimati; ut sepius judicia ves- 
‘tam auspicato colliment, beneficia 
tam recte collocentur: non ita 
les scienti# pabuli inopes, honoris 
es marcescerent ; nec dignis modo 
iis, at necessariis etiam subsidiis 


VoL. 111. 60 


τῷ 
rere 


" 


. 


| 
{ 
q 


SCHOLA PUBLICA MATHEMATICA. 


aliquid a prosapia 


; 


ἡμμόϑμώ studia languerent. Enimvero 
solus ille jam a plurimis annis ab ipjuria 
literas protexit, a contemptu asseruit, ab 
inopia liberavit; opera sua adjuvit, opibus 
adauxit scientias. Iniquis siquidem illis 
et infaustis temporibus, cum _proventibus 
Academicis avida barbaries inhiaret, 
onera cum imponeret omnibus, et gravis- 
sima undicunque tributa corrogaret, 
causam ille vestram tutatus est acriter, 
immunitates vestras strenue propugnavit, 
annisus est vehementer, et multum ef- 
fecit, qua consilio, qua eloquio suo, ne 
toga sago fieret vectigalis, ne Martis 
furor Minerve fundum depasceret; ne 
honestis artibus fovendis dicate opes ad 
sustentandam nefariam tyrannidem, ad 
improbos ausus promovendos perverteren- 
tur. Ita clypeum se vestrum tunc ob- 
jecit importunee nequitize gladium postea 
vobis adversus inscitiam accincturus ; 
averruncavit a vobis exitiale damnum, 
mox insigne lucrum adjecturus. Quippe 
mortalis curriculi cum extremam pene 
metam se attigisse prasentirel,ut beneficio 
sallem perduraret superstes, nec prodesse 
vobis cessaret etiam cum vivere desiis- 
set, ccepit animo versare secum, elt cum 
amicis consilium inire qua potissimum 
ratione studiis vestris quam optime pos- 
set consulere ; cumque qua parte debiles 
essetis maxime, idoneis illam presidiis 
firmare, vulneribus vestris opportuna 
remedia” applicare, defectus supplere, 
damna resarcire statuisset, omnia cir- 
cumspicienti succurrit imprimis dignis- 
sima beneficentize materia, mathematice 
disciplinze ; quas cum insignis commen- 
det utilitas, ingenuee delectationi adjunc- 
ta; cum ipsarum peculiaris difficultas 
auxilli plurimum efflagitet ; cum ipsas 
veteres sapientive magistr! preecipua cura 
excoluerint, omnis evi homines ingente 
plausu exceperint, presens autem tas 
in extremis deliciis habeat; mirandum 
nescio magis an dolendum sit, in hae 
ompium disciplinarum feecunda matre, 
omnium studiorum benigna nutrice Acad- 
emia, nullum ferme hactenus illis con- 
cessum fuisse locum, nullum assignatum 
premium, nullum patrocinium indultam, 
Tantum dedecus amoliri studens, et quo 
jacentes scientias instauraret, adjutricem 
illis subministravit manum, Professione 
mathematica suis auspiciis instituta, suis 
opibus liberali stipendio dotata. Quine- 


'tiam cum Bibliothecee vestree sublati libri 


473 


474 


Lambethani acerbissimam plagam  in- 
fiixissent, persanavit illam (saltem valde 
mitigavit) substituta sua, minus lauta 
quidem, nec perinde magnifica, ‘sed 
8868 lecta, pariter pretiosa suppellectile 
libraria, insigni illo tam eruditionis suze 
monumento, quam adjumento  vestre. 
Que benefacta cum nullis amplificari 
verbis, nullis queant coloribus illustrari ; 
idemque plane sit illa simpliciter re- 
censere, ac fuse celebrare ; vobis potius 
committam gratifico mentis sensu re- 
colenda, quam mihi desumam rudi en- 
comio temeranda. Adnotare saltem li- 
ceat (obiter atque strictim), quum (sicut 
assolet fierit quod pretermissa matre 
benignius tractentur filiz) plures in sin- 
gula collegia pronum affectum contestati 
sint, pregrandia dona contulerint, nul- 
lum hactenus universe Academie tam 
officiosum filium, gratum alumnum, 
munificum patronum obvenisse: quo- 
rum tamen illud tanto angustioris an- 
imi, tanto exilioris est meriti, quanto 
publicus sol domestic lampadi pre 
lucet, quantoque augustius est bene- 
ficum influxum ad omnes d'ffundere, 
quam in paucos derivare. Itidem, ut alii 
majora prestiterint, nostrum sua pruden- 
tius dispensasse, siquidem opportunissimo 
tempore, cum res vestra (diutius neglecta) 
conspicui favoris indigeret, et deplorata 
conditio. literarum validam opem iimplo- 
raret, ab usus summopere necessarios, 
quibusque nescio turpiusne fuerit an dam- 
nosius vos hactenus caruisse: alios deni- 
que beneficio plurimum, neminem eque 
de vobis exemplo meruisse: quando ni- 
mirum illi pro temporum Ingenio, et se- 
culi sui moribus obtemperantes, vigenti- 
bus gratia literis acclamarint ; hic adver- 
so sue etatis genio obnitens, invidia las 
borantes et expositas opprobrio literas 
ausus est favore complecti, dignatus est 
prosequl reverentia: tritum illicallem in- 
gressis comites se vel pedissequos adjunx- 
erunt; per aviam hic solitudinem dux 
sibi, nemini socius incessit: spes isti veg- 
etas foverunt studioruin, hic prostratas 
erexit, pessundatas restituit, pene sepultas 
exuscitavit: florentem illi suorum tem- 
porum famam sustinuerunt aliquatenus, 
aut tantillum promoverunt ; ; suum hie se- 
culum nedum_ insigni honore affecit, sed 
a gravissima iafadaia vindicavit: a vul- 
garibus adeo benefactis vulgarem_ illi 
Jaudem adepti sunt ; singularem vero nos- 


ORATIO PRAFATORIA ΙΝ 


485 ego certe cum (ut radios non directo © 


ter a singulari beneficentia consec 
est (certe commeruit) gloriam: anteces 
sorum is utique merita supergressus δὲ 
longe, palmam certo preeripuit it a 
suris: ei juxta debemus, que fecit ip: 
queeque deinceps alii similia facturi su 
debebimus; quibus, ut patrocinio suble 
arent literas, faustum omen prebuit, luc i 
dam facem pretulit, apertam viam pre 
monstravit: neminem ut posthac pudere 
possit impense Musis liberalitatis ; om 
nes vero pudere. debeat viri talis auete 
ritatem non sequi, tanti ducis vestigiis 
non insistere. Verum in immense ora: 
tionis pelagus improviso devehor longius. 
et plane sentio quanto proclivius sit (8 
gumentum nacto tam nobile, tam splendi- 
dum, tam liberale) nimium dicer e, quam 
satis: contraham igitur vela: sic ta 
ut vestram prius, preestantissime μα καρίτας 
suppliciter implorem. veniam, tuas quod 
ego privatas laudes, eximiam in Deum 
pietatem, versus amicos observantiam, in 
omnes benignitatem ; illibatum candorem 
animi; inculpatam morum probitatem; 
singularem in conversando comitatem, in 
agendo peritiam, in judicando perspica-_ 
clam, in disserendo facundiam ; in officiis 
colendis fidem, in factis eequitatem, in 
dictis modestiam, in proposito constan-| 
tiam ; sincerum amorem veritatis, ardens _ 
sapientie studium, excelsam indolem, et” 
consummatam eruditionem ; reliquasque— 
innumeras tuas divinas animi virtutes, 
preeclaras dotes ingenii, egregia vite fa- 
civora, verecundo potius obtegam silentio, | 
quam importuno preconio dehonestem: 


Ἧ 


cursu delatos, sed medii-densioris inter: | 
jectu refractos et conturbatos) acceperim, — 
non usu proprio perspexerim, ast aliena 
fide subnixus, et solius famee beneficio— 
cognoverim (fame licet‘certe et indubi- 
tate, multorumque optimorum et sapien” 
tissimorum viforum consonis  suffragiis — 
munite) si dicendo persequi vellem, quid — 
aliud quam cecus clarissimam lucem de- 
pingendam, surdus suavissimam harmo- 
niam susciperem emodulandam ? O si. 
viventis intueri vultum ameena luce cit | 
cumfusam ; si contemplari gestus placida | 
severitate Compositos ; si degystare ser- | 
mones tuos mellea salubritate conditos, | 
istoque guttulas aliquot ab inexhausto | 
gurgite facundia mihi depromere licuis- 
set, tuo forsan pectus impraegnatum affla- | 
tu quidd: 1m concepisset simile tui, tuo 98 i 


-SCHOLA PUBLICA 


m nectare et dignum aliquid pro- 
set: nunc satius esse duco tantas 
es omnino non attingere, quam in- 

male pertractatas afficere, vel in- 
slo sermone contaminare. Una tan- 
‘superest laus (nec illa tamen postre- 
accensenda) quam nulla ratione de- 
1ego intactam preeterire ; felicissime, 
), laus prudentiz, illis in deligendis et 
putandis adhibitee, quibus supremam 
e (voluntatis exequendze dicam? vel) 
yensande charitatis curam commen- 
et. Quippe cum irrita sepe fiant, et 
rato excidant successu vel optime ab 
minibus destinata, istorum, quibus com- 
nittuntur, vel improba perfidia, vel ignava 
pinitate, vel insipiente vecordia, id 
nde cavit, ne sibi eveniret, cum testa- 
mento suo preeficeret duos incorrupta 
pee'a diligentia, spectata prudentia 
3 quorum utcunque non grata recor- 
la ione prosequi nomina flagitiosum esset 
᾿ ’ ipsorum cum erga vos summam 
servantiam, tum singularem in meip- 
humanitatem experto. Unus haud 

- forsan cognitus vobis (dignus 

men qui pernoscatur ab omnibus cola- 

rque), ornatissimus et spectatissimus 
, Robertus Raworth, Elio illi Sexto 
urisconsulto* Ciceroniano) geminus et 
persimilis, Egregie cordatus homo cau- 
usque, qui cum insigni juris peritia non 
ferius justitie studium coniupxit, cum 
nagno rerum usu raram mentis integrita- 
em sociavit : in eo preecipue mirabilis et 
felix, quod cum ad equitatis normam 
dirigat omnia, nec unquain honeste faci- 
i voluntatem bene audiendi gratiz 
tponat, optimi lamen viri apud omnes 
ecu, potuit opinionem, et cum recta 
nscientia integram famam conservare : 
adratus homo, plane, inque eo, cui 
psum ratio affixit, situ inconcussus : 
i tmoris, aperte sinceraeque indolis, 
Ha involutus nube, nullo fuco incrus- 
us. In dijudicandis rerum momentis 
er et perspicax ; in amplectendis con- 
iis maturus et circumspectus ; in reti- 
Ὁ proposito consians et gravis 3 ut qui 
témere suscipiat aliquid, neque se 
ir patiatur a probabili instituto dimo- 
; talis denique, cui cum tuto summa 
| ἣ haberi, el gravissima negolia recte 
mitti possint, tum in hac administran- 
a provincia, tam fideliter, dextre, sapi- 
r se gessit, ul non ego tantum, et qui 

* De Orat. I. et Tuse. Qu. 


ἜΝ a a ee 


anti- 


MATHEMATICA. 475 


-mihiin hoc munus successuri sunt, sed et 


universa Academia, boneque adeo omnes 
literee sintimmortalesilli gratias debiture. 
Alter autem, nemini vestrum, non ab ho- 
nesto, quem tot annos, imo tot lustra sus- 
tinuit apud vos, loco notissimus, a virtuti- 
bus suis commendatissimus, ab egregiis 
erga vos meritis colendissimus, Thomas 
Buck: idem ille, cujus quotidie vestris 
oculis augusta species corporis, et oris 
veneranda dignitas obversatur: cujus in- 
dies promptissimam humanitatem persen- 
tiscitis : cujusque toties in procurandis 
gravissimis negotiis vestris, asserendo 
honore, commodis provehendis, gnavam, 
fidam, prosperamque operam experti estis. 
Vir sane, qui cum omnibus bonis artibus 
haud mediocriter excultus sit, cum pru- 
dentia vel fide primas concedat nemini, 
tum vero laudabili industria plerosque 
(pene dixissem omnes) longo intervallo 
post se relinguit mortales. Difficile mihi 
sit (imo prorsus impossibile) quos ille 
vesira causa exantlarit labores, quales 
pertulerit molestias, quot susceperit itin- 
era, quanta devorarit tedia, verbis ex- 
plicare, vel ipsius in agendo diligentiam 
mea assequi diligentia dicendi. ‘Testis 
eram (quatenus, inquam, admiratio per- 
miserat, testis) quanto ille, dum rem ves- 
tram typographicam urgeret, cum sue 
salutis et ret familiaris dispendio, honori 
vestro prospiceret, commodo deserviret: 
que nempe laus ejus, nitidis impressa 
characteribus, ad infimos usque posteros 
perennabit, ipsisque adeo cum sacris 
(quibus pretium adauxit quodammodo, 
gratiammque adjecit) Bibliis  eternitati 
permanebit consecrata. Ceterum in hoc 
ipso, quod prze lingua habemus negotio, 
non absque vegrandi stupore mihi licebat 
observare, virum tate ingravescentem, 
nec firma satis utentem valetudine, tantas 
alien rei vigilias impendere vel potuisse 
si vellet, aut si posset voluisse, quantas 
nemo forsan alius, etiam etate validus et 
corpore robustus, sua preestitisset. Tan- 
tus illum ardor inflammavit de vobis ben 
emerendi ; tale perficiendi quod occepis- 
set egregii facinoris incessit desiderium ; 
ut cum annis accrevisse vires corporis, 
cum tate vigor animi provectior eva- 
sisse, et quo ad vite centrum propius ac- 
cederet, eo ferri videretur incitatius. At 
quid ejus in hac conficienda re comme- 
moro sedulitaterm, quum in auspicanda 
potius enixum studium, et impensam erga 


* 
ἄν, =~ »ῃ{( -- 


476 


vos benevolentiam debeam predicare ὃ 
siquidem illi tantum non primas_ ingentis 
hujus beneficii partes referre debetis 
acceptas; cujus excitatus admonitu, 
consilio persuasus, hortatu compulsus, 
mirificus ille Mecenas noster cum math- 
ematicam hanc instituerit professionem, 
tum lectissimo librorum thesauro biblio- 
thecam vestram ditarit ornaritque. Quid 
enim, annon jure beneficii auctor censen- 
dus est, qui benefactorem ipsum concili- 
avit, et quasi donavit vobis; qui aliena 
re, sua vero sapientia, sua profuit volun- 
tate, qui aliorsum exundantes munificen- 
tie rivos in aream vestram deduxit? ab- 
sque quo certe fuisset, non esset hodie 
quod tantum ego studiis adminiculum, 
tantum Academie ornamentum, tantum 
seculo exemplum gratularer accessisse. 
Heret profecto lingua, deficit ingenium, 
collabascit animus verba perquirenti tanto 
beneficio quadantenus adequata; cujus 
magnitudinem vos cogitando facilius <s- 
timare, quam ego dicendo possim_ expri- 
mere. Ab insuperabili proinde conatu 
subducam me, postquam id unum fuero 
protestatus, illius commeruisse viri ex- 
Imiam in me benignitatem pulchrius longe 
atque uberius gratitudinis testimonium. 
Huic igitur obeundo officio designati, par 
illud virorum tale tantumque quid? an 
adhibitam sibi fidem violarunt, de se con- 
ceptam spem deluserunt ? num pro more 
‘nimis quam recepto, privato compendio 
intenti, vel desidie suze indulgentes, 
speratum beneficii fructum in plures 
annos distulerunt? imo nec unum per- 
miserunt excurrere non liberate fidei 
suze;non absoluti proposititestem. Quin 
ad opus semetipsos accingunt ocyus; 
libros propere curant ad vos deportandos ; 
professoris exsolvendo salario terras re- 
dimunt, officio deftniendo leges prescri- 
bunt ; nihil non expediunt, quo minus tanti 
beneficiisensum expectandi mora corrum- 
peret; at vero potius utspem vestram sua 
celeritas anteverteret; vix ut prius vos 
sciretis habituros, quam habere sentiatis. 
Leges, dixi, prescripserunt; illas vero 
quam ex se equas, quam studiis proficuas, 
quam rerumcircumstantiisaccommodatas, 
sententiam proferre nolo, neque tante rei 
temere mihi censuram arrogabo: illud sal- 
tem ausim affirmare (liquido mihi com- 
pertum) e viris, qui viderunt, judicio va- 
lentibus, et nullo prejadicio occupatis 
(viderunt autem permulti dignitate juxta 


ORATIO PRAEFATORIA IN | 


δ 
ac sapientia precellentes), modice dic 
plerosque omnes admodum probasse, 1 
paucos illas qualicunque laude ὦ 
nas censuisse ; dignas utcunque visa 
quas, reclamante nemine, authorit 
regia sanciret, et ratas faceret. ἢ 
partibus suis absolutissime perfunc 
non tamen eo processisse conlentl sut 
stiterunt, at voluntate benemerendi pe 
testatis suze limites quodammodo py 
tergressi, privilegia bene multa, hui 
loco seu valde utilia, seu plane necessé 
ria, quee praestare nom possent ipsi, a 
gia clementia ultro impetrarunt; quo ne¢ 
mine quicunque posthac hujusce Profes- 
sionis munus amplectentur, tenebuntut 
eos ceu fundatores alteros, certe fautores 
palmarios lubenter agnoscere, grate pro- 
fiteri. De illis perro, quorum preecipue 
res hee gesta est et ordinata consilio, 
reverendis collegiorum prefectis, mi 
quantum etate preecedentibus, et antes 
tantibus dignitate, tantum judicio preeva- 
lentibus, et elogio superioribus meo, ni 
hil ‘audebo quicquam enarrare ; id unum 
dixero fecisse illos, quod rem publicam 
spectat, ut tales viros decuit, sapienter ac — 
moderate ; a me autem cunctos haud e: 
iguam iniisse gratiain, wae ine abunde 
faverint, seu quod non nintls adversati- 
sint: duobus presertim (cum elapsi tum 
instantis anni) dignissimis procancellari- 
is pro sua erga me propensa comitate, 
benevolentia, favore, quaS possum max-— 
imas debeo, ago, habeo gratias. Tf 
qualitercunque persoluto grate commeme= 


a“ 


a 


orationis debito, de meipso forsan expec- 
tatis ut nescio quid edisseram: quibus” 
preesertim causis inductus, priori isto me 
abdicarim munere, novum hoe denuo 88: 
sumpserim ; quippe cum propterea Ce 
desultoriz levitatis, aut fluxe fidei ho 
mo, mei decoris nimium incuriosus, ves- 
trique parum reverens arguar forsil 
aut insimuler a quibusdam ; quos tamer 
(si qui sunt) rectius facturos autumo, 
judicii sui acrimoniam maturiori consilio 
temperent, nec alieni animi statum Les- 
bia sortis regula metiantur ; cum subinde 
vel firmissime rupes reciprocos #stus 
subeant, et constantissimi plerique ὙΠ. 
variis rerum vicibus exagitentur. Rem 
ipsam quod attinet; Grecam ego provit 
ciam, nemini sane tune optabilem, et im 
mane quantum laboris exigua (imo 
mercede compensantew, qui renite 
imo suscepissem, cum in melius de 


SCHOLA PUBLICA MATHEMATICA. 


ta loci conditione plures augurarer futu- 
ros, qui id muneris cum aggredi vellent 
lubentius, tum dignius exequ possent, nil 
plane quicquam obstare. deprehendi, quo 
minus, nullo vestro incommodo, genio 
meo prorsus obsecundarem, permolestum 
onus leviculo penso commutarem, e gram- 
Matico pistrino in mathematicam pales- 
tram me subducerem. Etenim sicuti 
nunquam a Philologia prorsus abhorrue- 
rim, ita (ne dissimulem) philosophiam 
semper impensius adamavi; ut vocula- 
rum ludicrum aucupium morose non des- 
piciam, ita seriam rerum indaginem ma- 
gis cordicitus amplector; omnis tedii 
non usquequaque impatiens, modici vero 
otii appetentior sum; omni versus alios 
injuria sic abstinere studeo, salvum ut ve- 
lim mihi legitimum mei arbitrium; vol- 
untatis denique vestre cum observatissi- 
mus perstiterim, studiosissimus dignitatis, 
libertati tamen mee nunquarh renuncia- 
Tam penitus, non insolubili servitutis nexu 
dominze me grammatice obstrinxeram, 
nec aures ultro meas linguis obtuleram 
perforandas, ut non licuerit honestam 
occasionem arripere memetipsum eman- 
cipandi, nedum ut debuerim amicis ad 
muous invitantibus, minus equidem hono- 
rificum, at multo commodius, genio meo 
acceptius, et liberali otio abundantius re- 
fragari. Quid multa? jure meo usus 
sum, non alienum invasi ; possessione mea 
decessi, neminem ‘extrusi sua; honore 
meipsum exui, meritum’meum excedente, 
non indigna quenquam affeci contumelia: 
nedum ut vobis (charissima mihi et co- 
lendissima capita) dedecus inferre medi- 
farer, quos pronissimo, semper affectu 
complexus, devotissimo cultu advenera- 
tus sum ; quorumque honori, si quis alius, 
pro exili modulo virium, cupida mente, 
prompta opera, dictis factisque nunquam 
non attentissimnum me prestiterim, addic- 
tissimum demonstrarim. Nec e consue- 
tudine vestra longe mihi dulcissima exop- 
tatissimaque, nisi sontica quadam necessi- 
tate adactus, preduraque constrictus ino- 
pia, vel ex parte recessissem. Nullis 
certe machinis impulsus a vobis divelli 
penitus, nullis conditionibus allectus per- 
duci poteram, ut e vestris omnino castris 
transfugerem ; nec sub aliis uspiam gen- 
tium quam insignibus vestris militavi: 
quinimo non tam fines vestros dereliqui, 
quam ditionem prolatavi; nomen ves- 
trum protuli longius, haud ignominiam 


a ι΄...“ ῸὖῸΦᾷΦ0ΦὋΦᾷΦᾷ“΄΄΄΄Φ6ΦΠἔῦ0΄ΦΦοὦῳνὺὉἡῪἡΡϑΟἝΓ...“.΄ῆ΄ὔῤὖΦᾷΦρῆᾳ ρΦΨο «.«““΄“΄΄ὖΒὉ-ὉὋὦ-ὦ-Ἕὦ.... 
-.-.- ὦ ΠρΠΠῸὖῸὖ66Π ι΄ ι....--..-.-.-ς-------᾽--᾽- - ῷἝ ἘθΟὀ Ὃὀς,--ς.ςςς-ςςἝ-ς--ς- 


‘ie hs 


477 


vobis accersivi. Neque tam sponte mea 
demum, quam fatoquodam ubreptus vi- 
deor, futuri provide presagoque; ut in 
alia quadam obscuriore arena, quod in 
hoe celebri Circo nunc initurus sum, cer- 
tamini preluderem. Me quisquis igitur 
hane ob rem ceu perfidum desertorem 
aut fugitivum mancipium sugillat incle- 
ments, viderit ipse quam justas, quam- 
que probabiles ire sue causas pretexat. 
Utcunque nequeo non eflusa mihimetipsi 
cum letitia gratulari, tot erroribus de- 
functus, tot ereptus fluctibus, tot vicissi- 
tudines permensus, quod in hunc tandem 
placidissimum portum appulerim, in hae 
tutissima statione requiescam; ubi cu- 
piam scilicet anchoram defigere eternim 
immobilem, nullaque (quatenus. per fata 
licet) vi revellendam. Nec enim fere 
votis meis congruentius quicquam potuis- 
set evenire, quam in alme@ matris sinu, 
omnimodis innocuis deliciis refertissimo 3 
in vestro (hoc est, hominum indole per- 
quam sincera candidoque pectore ; sub- 
limi captu, et excellente doctrina predi- 
torum) regibus, opinor, ipsis invidendo 
consortio; in pulcherrimo Musarum pal- 
atio, sanctissimo templo virtutis, amplissi- 
mo bone mentis gymnasio, illustrissimo- 
que prestantium exemplorum theatro; 
ingenio expoliendo, moribus efformandis, 
componendis affectibus, liberalibus scien- 
tiis una vobiscum condiscendis Intentum ; 
satis honesta, nec admodum exonerosa 
servilute mancipatuin vobis, et minime 
aspernanda conditione perfruentem, quod 
cerumnosz superest vite transigere: id 
quod sane, libera modo concedatur optio, 
centies malim, quam aut aulicas inter. 
pompas, aut tumultus urbanos, aut rusti- 
cas solitudines, in re quantumvis lauta, 
quibuscunque ceu copiis affluens, seu dif- 
fiuens voluptatibus, seu titulis insignitus, 
commorari et consenescere. Quam pro- 
inde felicitatem, non sine propitti Numi- 
nis (meis meorumque rebus per nuperas 
istas calamitates gravissime afflictis be- 
nigne providentis) singulari misericordia 
mihi concessam, qua par est, erga divi- 
nam Majestatem humili reverentia et pia 
mentis devotione percipio: tum vero op- 
timorum virorum nullo ambitu concilia- 
tam, nulla solicitatam prece, sed purissi- 
ma sponte mihi delatam benevolentiam 
grato sensu mentis amplector et agnosco: 
cui cum nequeam omnino parem, hane 
saltem adnitar referre gratiam, ut efficiam 


478 


scilicet quadantenus, demandatum mihi 
officium gnaviter exequendo, ne aut col- 
lati in me beneficil pceniteat ipsos, aut 
concepti de me pudeat judicii: quod non 
eo dico, quasi tenuitatis mee parum con- 
scius sim, aut aliquid arrogem mihi 
(quum imbecilitatem propriam intime 
sentiam, indignitatem palam confiteor ;) 


at quo stimulos subdam industrie mee,, 


labantem animum sustineam, auctor fiain 
mihi ne desperem ingenii mei defectum 
studio supplere, quodque ab usu mihi 
deest, cura compensare. A vobis autem 
(ingenui quotquot estis alumni literarum) 
nihil noa spero, non polliceor mihi, cando- 
re vestro, vestra humanitate dignissimum, 
Nec ullatenus addubito, quin et faventibus 
me votis hactenus prosecuti, nunc et alacri 
porro gratulatione silis excepturi: mi- 
nime scilicet immemores, quam ante plu- 
res olim annos indicaram, bone volunta- 
tis mathematica hee studia seu in exilium 
procul ablegata revocandi, seu profundis 
tenebris demersa in apricuin retrahendi. 
Enim vero si tunc privatus homo, nec 
alioquin obnoxius, et sola rei pulchritu- 
dine accensus, ita me comparaverim, ut 


Scientias istas qualicunque studio meo 


vobis exoptaverim summopere commen- 
datas, non est quod nunc ambigatis pro 
ratione publici muneris et sanctiori vin- 
culo constrictum, lis (pro tenui facultate 
mea) promovendis acrius incubiturum; 
quando nimirum, quo tum propendebam 
animo, 60 jam propellar officio. Quod 
autem a me jam leges districte postulant, 
id quovis injussu preestare quam liber- 
rime semper fui paratissimus, ad famil- 
ijares vos congressus ut non modo promp- 
te admitterem, verum ultro cupide invita- 
rem; utque non semel tantum vel bis 
qualibet septimana cubiculi fores aperi- 
rem, sed vel intimi cordis indies penetra- 
lia recluderem, et patulum. adituris pec- 
tus exhiberem. Quin accedite sultis ju- 
giter, studiosi adolescentes, nullo metu 
inhibiti, nullo pudore re‘ardati;, quod 
jure vestro potestis, et me facietis haud 
invito (imo ‘adlubescente, gaudenteque) 
consilium audacter expetite, exigite, pra- 
cipite et'imperate 3 jussis utique vestris 
non aversum me vel refractariuin, sed 
officiosum, atque morigerum percepturi. 
Si qua vos studii mathematici salebrosum 
‘iter ingredientes obstacula prcepediant, 
diffcultates avertant, dubia remorentur, 


facite me, obtestor, participem, illud om- | magnifactam, studio q@sitam, precol 


ORATIO PR/EFATORIA ΙΝ 


pheos) quorum quantopere judiciis arris- 


ne, (quousque vel usu valeo, vel in 
tria consequi possum) quicquid est Ὁ 
sionis submoturum. Hisce vero — 
plinis ut strenuam navetis operam, ia 
pulvere mathematico haud segniter Fe 
detis, si nil aliud impellat, illud_ salte: 
honestarum m@ntium vos calcar exstimu 
let inflammetque vehementius, qui gene 
rosi semper animis alte insidet, ardor ik 
lustria queque exempla persequendi. 
Namque ut veteres illos preteream, mi 
rificum Pythagoram, sagacem Democri 
tum,divinum Platonem,subtilissimum pru- 
dentissimeque doctum Aristotelem (quo 
omnis hactenus zetas agnovit et suspe 
merito, sapientiz antistites, artium cory- 


Ὁ 


= 
— 


2 nt eS +. τὰ τὸ ὃ 


—— ες. “τς 


erint hee studia, cum luculente pro- 
clamant historia, tum ipsorum argu- 
unt preclara monumenta mathemati 
cis passim interspersa ratiocinils, math- 
ematicis exemplis, ceu stellis, illustrata : 
que proinde frustra speret quispiam, non 
in his literis mediocriter versatus, penitus 
intelligere, vel illorum abditos sensus, non 
adhibita clave mathematica, reserare 
Ecquis enim Aristotelicum nisi ΡΙΕΩ͂Ν 
mathematico feliciter organon pulset ; a 
ad philosophi physicas auscullationes, ge0- 
metrie ignarus, non prorsus obsurdescat ὃ 
Quis Platonicum Socratem capiat expers 
(geometriz, dicam ? an) arithmetice, d 

quadratis numeris ve! cum_puerulis bal- 
butientem ? aut ipsum Platonem assequi 
tur nedum de mundo ad geometricas" 
tiones conformato, sed de _republica dis 
sertantem, et politicas etiam leges ad 1 
thematicam amussim exigentem ? nec | 
recentiores illos commemorem, acu 
similes antiquis, et prope pares, Colm . 
um, Gassendum, Gilbertum, Mersennur 
Cartesium, quosque alios preesentis evi 
fert fama, riatiee a unico fretos subsidic 
naturalis scienti pomeria priscos ὉΠ 
terminos extendisse ; ad quorum script 
geometricorum digrammatum radiis ubi 
que collucentia, harum rerum imperitt, 
ceu ad solis lumen coruscantis noctu® 
exhorrescunt. Ad illas potius scientias 
quales hodie se ostentant conspiciendas, 
obtutum dirigite, magnatum purpura 18 
dimitas principum se titulis venditante: 
ipsoram regum soliis insidentes ; nem ‘in: 
is fere generosa stirpe prognati, qul ᾿ς 
ingenii laudem ambiat, aut operam pI 
losophize seriam devoveat, non opinion 


ee 


= 2s eee ew τ es τ Ἐπ ὸ SS 9“ Ss 


lebratam : quos omnes in genere quoli- 
‘ingenue /iterature indecorum sit e- 

rari vobis, turpissimum antecellere : 
2rtim cum unfversitatis, quod profite- 
nini, nomen adimplere, decus susientare, 
non alia ratione valeatis, quam si omni- 
gene scientiz, liberali ingenio digne, 
non vulgarem vobis peritiam vindicetis ; 
δὲ nisi vel invidentibus felicitati vestre, 
yel famam zmulantibus ansam detrahatis 
, tandi, quod vel in linguis ediscendis, 
ceu semper infantes, ztatem conteratis ; 
vel, ex obsolete vetustatis ruderibus puti- 
 fabellas eruentes, veritatis indagandz 
uram respuatis; vel inconsulta rerum 

Matura, sincerzque rationis usu posthabi- 
to, verborum inanes phaieras, et fucati 
Sermonis prestigias affecietis ; vel sophis- 
ticis demum tricis, et futilibus argutiis im- 
iciti, steriles rixas conserentes, lubricis 
inhzrentes conjecturis, et incerta dogma- 
ta ventilantes, otium abutamini, operam 
fudatis, ingenia vestra vexetis et torquea- 
tis. Que in vos (improbe fateor et im- 
Merito, seepe tamen et serio) congesta op- 
probria vel eluatis facile, vel omnino devi- 
tetis, divinam modo mathesin qua par est 
diligentia consectemini: mathesin, subti- 
litate non spinosa, difficultate neutiquam 
perplexa,disquisitione minime contentiosa, 
udiosos animos exercentem valide, non 
vane deludentem, non misere discrucian- 
tem ; sine pugna vincentem, sine pompa 
triumphantem ; absque vicogentem, citra 
jacturam libertatis absolute dominantem ; 
non imbecille fidei subdole struentem in- 
Sidias,sed armate rationi apertum martem 
inferentem, integram palmam extorquen- 
tem, inevitabiles catenas injicientem ; quot 
verba, tot oracula fundentem ἢ quotque 
Opera patrantem, tot edentem miracula; 
nihil effutientem temere, vel inepte moli- 
entem ; sed universa perspicue demon- 
Strantem, prompte peragentem ; non sci- 
entie fallacem umbram obtrudentem, sed 
ipsissimam animo scientiam ingerentem, 
cui adherescat firmiter, quam continuo 
possideat, a qua nunquam aut sponte dis- 
cedat, ait ulla vi dépellatur: mathesin de- 
nuo, principiis menti claris, experientie 
consentaneis suffultam, certas conclusio- 
hes elicientem,utilibus regulis instructam; 
cundas questiones enodantem, mirabi- 

Jes effectus producentem ; artium (pene 


ientiarum inconcussam basin, in rem 
manam emergentium commoditatum 


SCHOLA PUBLICA MATHEMATICA. 


479 


uberrimam scaturiginem ; cui saltem uni 
zequum sit, ut precipua vite oblectamen- 
ta, presidia salutis, incrementa fortune, 
compendia laboris accepta referamus: 
quod eleganter et commode _ habitamus ; 
decoras edes extruimus nobis, augusta 
Numini delubra statuimus, admiranda pos- 
teris monumenta relinquimus. Quod tu- 
tis ab hostili incursione vallis protegimur : 
arma dextre tractamus;: aciem scite dis- 
ponimus ; arte quadam, non ferina rabie 
belligeramur. Quod secura per infidos 
fluctus commercia transigimus ; recto per 
czcas maris vias ilinere progredimur ; 
incerto ventorum impetu propulsi desig- 
natosad portus pervenimus. Quod ratio- 
nes nostras vere subducimus, censum fa- 
miliarum recte conjicimus, negotia versa- 
mus expedite ; numerorum dispalatas 
phalanges in ordinem redigimus, tabulis 
includiraus, caleulo supponimus ; arena- 
rum quamlibet ingentes cumulos, imo vel 
immensas atomorum congeries, facile 
computamus. Quod agrorum fines pa- 
cifice dispescimus, momenta ponderum 
gequa lance perpendimus, justa suum cui- 
que mensura dispensamus. Quod vastos 
hine inde, susque deque, quo volumus, 
levi digito moles protrudimus, et imma- 
nem rerum perpusilla vi resistentiam pro- 
fligamus. Quod terreni faciem orbis de- 
lineamus accurate, remque mundi publi- 
cam nostro universam conspectui subjici- 
mus. Quod temporis fluxam seriem apte 
digerimus ; rerum vices agendarum debi- 
tis intervallis distinguimus ; tempestatum 
varios recursus, annoruin et mensium sia- 
tas periodos, alterna dierum et noctium 
incrementa, dubia lucis ac umbre con- 
finia, exquisita horarum et minutoram 
discrimina rite censemus, et internosci- 
mus. Quod radiorum solarium in usus 
nostros subtilem efficaciam derivamus ; 
visus sphzram in immensum exporrigi- 
mus; Vicinas rerum species ampliamus, 
semotas adducimus, occultas detegimus ; 
latebris suis naturam excutimus, et sua 
calide dissimulantem arcana revelamus, 
Quod concinnis simulacris oculos nostres 
oblectamus ; artificia nature perite a- 
mulamur, opera pulchre exprimimus: @- 
mulamur dixi ? imo superamus, dum nus- 
| quam existentia jucunde effingimus, ab- 
'sentia sistimus nobis, preterita reprm- 


dixissem) omuium feecundam parentem, sentamus. Quod harmonicis concentibus 


animos reficimus, aures demulcemus; 
aerei fluctus’ inconstantiam certis modu- 


480 


lis attemperamus; arido stipiti festivam 
vocem indimus, a rigido metallo duleem 
elicimus facundiam; non dissona laude 
concelebramus Deum, et beatos ceeli- 
tum choros haud absurde_ imitamur. 
Quod inaccessas nubium sedes, dissitos 
tractus terrarum, devias equoris plagas, 
elatos vertices montium, radices infimas 
vallium, profundas marium voragines, ab- 
strusos telluris recessus attingimus et per- 
scrutamur. Quod ipsos mente Superos 
accedimus, imo Superos admovemus no- 
bis; ethereas arces conscendimus; per 
caelestes campos libere spatiamur ; as- 
trorum emetimur magnitudines, intersti- 
tia definimus ; leges ipsis preescribimus 
inviolabiles c@lis, et vagos syderum cir- 
cuitus strictis cancellis coercemus. Quod 
mundane denique machine portentosam 
molem animo comprehendimus, divini 
opificii stupendam pulchritudinem recti- 
us estimamus, sapientius admiramur : 
nostre mentis incredibilem vim et per- 
spicaciam certis experimentis addiscimus, 
ut pio affectu agnoscamus. Ut omittam 
rationem nostrain in paleestra hac mathe- 
matica cum ad valide intorquenda argu- 
mentorum tela, tum ad caute declinandos 
sophismatum ictus ; tam ad nervose dis- 
serendum, quam ad solide dijudicandum ; 
ad prompte inveniendum, ad recte dispo- 
nendum, ad perspicue explicandum, util- 
iter exercitari: nec non ad attentee me- 
ditationis perferendum tedium, ad ala- 
crem cum objectis difficultatibus conflic- 
tum, ad pertinacem in studiis solertiam, 
usu componi mentem, robore confirmart. 
᾿ Quinetiam his disciplinis assuefactam 
mentem ἃ credula simplicitate penitus 
liberari; contra scepticam yanitatem for- 
tissime muniri, a temeraria presump- 
tione valide cohiberi ; ad debitum assen- 
sum facillime inclinari ; legitimo rationis 
imperio perfecte subjici, inique fallacium 
prejudiciorum tyrannidi contumaciter ob- 
luctari. Instabilem porro  phantasiam 
bac veluti saburra librari; hac fluctuan- 
tem anchora retineri ; obtusum ingenium 
hac cote exacui: luxurians hac falce 
castivari; prafervidum hoc freno repri- 
mi; torpidum hoc stimulo excitari : nul- 
Ja clarius lampade per nature caligi- 
nosas ambages, nullo certius filo per 
intricatos philosophici labyrinthi anfrac- 
tus incedentium regi vestigia: nec 
alia demum obolide veritatis fundum 
felicius explorari. Ne dicam quam va-- 


ORATIO PREFATORIA IN, &. 


= a? 2 


ria percognitarum rerum supelle 
ditetur, quam multiplice. poliatur 
natu, quam salubri pabulo  nutriat 
animus, et quam sincera voluptate per 
fundatur. Sin preterea dicam, 
a°~materia sensibili mens abstrahitar ¢ 
attollitur, puras distincte speculatur, p 
chras ideas concipit, congruas propor 
tiones investigat, ipsos mores corrigi ¢ 
concinnari ; ‘affectus componi et 
purgari; phantasiam sedari ac serena 
intellectum ad divinas comer 
erigi atque excitari ; nec solus id, 
primus dixero, sed maximorum in phi 
losophia nominum sententiam meam ὃ 
thoritate defendero, suffragiis confir na 
vero. Dies me, vox, et spiritus defice 
rent, vel summa rerum capita cu sim 
perstringentem: nam illius que ceele 
quee terras, que maria ΡΘΕΨΒΒΗΝ 
et permetitur, scientic, nulla ‘jus 
limites describat, nulla plene complee: 
tatur ulilitates, nulla perfecte laud 
exhauriat oratio. Et alioquin in re des 
cantata ab omnibus, et vobis (opine 
satis intime perspecta, improbe desipiens 
sim, si aut meam immoderatius ab 
operam, aut vestram importunius exag 
tem patientiam. Quanquam haud ab r 
nec preter instituti mei rationem feciss 
videor, quod vestram modo patientian 
sirenue exercuerim, cum ipsa patient 

nulla sit ad mathesin aut aptior aut utili 
introductio; nec alius quisquam sit 
has d'sciplinas optime comparatus, q 

cujus aures, (orationis nec insipide as: 
tidio devicte, nec jejunze teedio delass 
te) per integrum ad minus_ bihoriun 

toleranter vapulare didicerunt: orationt 
merito dixi jejune, eoque magis tempe 
tive (quis enim ab esu piscium 
quens sit, aut immunis culpx sera 
ne jam luxuriet ὃ) quam si vobis 
ero vehementer displicere ; facile 
consolabor, quinimo magnopere 
gratulabor mihi, validum inde deduc 
rus argumentum, certum auguriamnil 
sumpturus, quod optimum me hodie 
stiterim' mathematicum, hoc est, p 
mum oratorem. Dixi. 


i — ἘΦ Β΄. ἘΞ ἘΞ ἘΞῚ ee — ἘΞ ἘΦ Ἐπὶ δὶ τὸ Ἔξ ἘΠ πε. τὶ 


εἴ 


ΝΟΥ 


ti hn hd ft 
μὰ as 4 . 


PROCANCELLARII ELECTI ORATIO. 


- 


ῬΒΟΟΑΝΟΕΙΑΕΠ ELECT! — 
ORATIO. 


A. D. 1675. 


Pati guodam impulsu devolutam in me 
_ provinciam quam egre subeam, testor il- 
jam conscientiam imbecillitatis propriz, 
et imperitize rerum, quarum hactenus ab 
usu curaque, homo deses et umbraticus, 
libenter abstinui, ne dicam vehementer 
abhorrui; testor ingenitam ori meo δυ- 
᾿σωπίαν, ad frontem torve contrahendam, 
ad vocem granditer attollendam, ad ef- 
| frontem audaciam vultu repellendam re- 
primendamque ; ad increpationes, minas, 
censurasque viriliter effulminandas, hoc 
est,ad rempublicam magnifice tractandam, 
minime comparatam: Adtestor et hunc 
rerum statum ancipitem atque lubricum, 
in quo etiam prudentissimis expertissimis- 
que viris, nedum inconsulto tyroni, per- 
difficile sit indeflexo gressu rectum agen- 
di tramitem insistere. Vos denuo testes 
appello, charissima libertas, ameenissi- 
mum otium, exoptatissima quies, dulcis- 
simeeque ante omnia Muse, quibus abdi- 
¢atis in splendidulam hanc servitutem, in 
‘turbida negotia, in molestas cursitationis, 
‘in obstreperas lites et importunas quere- 
‘las, delabor. 
Hujusmodi scilicet obvenit mihi condi- 
tio, beneficii nihilominus habenda loco, et 
}pro qua vel ingratiis meis gratias exsol- 
vam oportet, si minus sorti mez, vestre 
saltem voluntati debitas. 
» Neqgue sortem tamen aggravabo meam, 
meesta specie rerum exlerrens meipsum, 
aut oratione tragica vobis horrorem incu- 
tiens; non degenerem academiam, col- 
lapsam disciplinam, pessundatos mores, 
‘subnatas nescio quas tetras pestes, atque 
feralia portenta (monstra nempe totidem 
a novo procancellario velut Hercule quo- 
‘dam edomanda) cuncta demum in 86- 
quiorem formami mirifice traducta queru- 
lo sermone deplangam, aut acerbo insec- 
tabor; Non ita suscepti muneris auspicia 
deturpabo, pro votis vestris quasi convi- 
ia regerens, et gratitudinis vice crimi- 
Nationem intentans: Id si facerem etate 
devexior, aut gravioris supercilii compos, 
ignoscendum forsitan esset, nil aliud 
Vor. Il. 61 


481 


quam pro more senum exacte juventutis 
blandam recolenti memoriam, et alienos 
mores carpendo meerores marcoresque 
proprios consolanti. 

Quin illuc potius oratio nostra specta- 
bit, ut vestrum favorem ambiam, opemque 
vestram implorem, quibus impotentie 
mez succurratur, quibusque sublevatus 
gravissimum quod imposuistis onus ut- 
cunque ferendo sim: cum enim in hane 
Spartam animum advertens, id mihi po- 
tissimum negotii demandatum sentiam, ut 
legum nostrarum sanctione munitus, in 
studus diligentiam et solertiam, in mori- 
bus probitatem et modestiam, in adminis- 
tranda republica literaria εὐταξίαν et 
gravitatem fovendo tuendoque academiz 
decus sustentem ; equidem tante rei pro- 
prio Marte consequendz me prorsus im- 
parem comperio, nec eatenus ausim vel 
ipsa spe adspirare, nisi socias vos admo- 
veatlis manus, opereeque vestre suppetias 
abunde conferats. 

Enimvero vestrum est (spectatissimi 
viri), vestram ad virtutem laudemque 
pertinet, juventutem academicam ad op- 
lima quzeque vestris preceptionibus in- 
formare, vestris hortatibus impellere, ves- 
tris exemplis allicere atque perducere: 
Penes vos est unice teneram ztatem ves- 
tre seu alumnam discipline seu con- 
versationis zmulam a pravis_ institutis 
ab ignavia, a petulantia, a temulentia, ab 
improbitate omnimodo vestris consiliis 
abstrahere, vestra qua polletis author- 
itate coércere: Alioquin irrita fuerit 
illi seu dirigende seu corrigende, que- 
cunque impendetur opera, nisi vobis 
auctoribus et incentoribus addiscat, quod 
sui est officil gnaviter exequi, stu- 
diis acriter incumbendo ad eruditionis 
palmam anhelare, exercitia scholastica 
serio et sedulo obire, debitam majoribus 
reverentiam ultro studioseque deferre, 
scurrilem lasciviam detestari atque des- 
puere ; acauponis, cenopoliis, ganeis (in- 
ertiz lustris, et nequitie officinis) se con- 
tinere ; ad honestam, ingenuam, frugique 
vitam sese totam componere. 

Ad hee ut unusquisque severe men- 
tem intendat, invigiletque solicite, cum 
semper indole vestra dignum sit, ad res 
optimas evecta, preclarisque disciplinis 
exculta ; cum et officio vestro congruat ad 
academiz salutem promovendam obstric- 
to; tum jam presertim opportunum est, 
presentisque ratio temporis enixe depos- 


482 


cit, si aut alme matris honori consultum 
aut public de vobis opinioni satisfac- 
tum vultis. 

Etenim ignorare nemo potest quale sit 
seculum, quot erroribus feetum, quot vi- 
tiis addictum, quot factionibus occupa- 
tum; adeoque quam vobis iniquum ac 
infensum ; ; vobis, inquam, quos unice 
veritatis ccusaie assertores et vindices, 
virtutis impigros magistros ducesque, pa- 
cis fidos asseclas atque patronos, morum 
arbitros censoresque preecipuos cernit et 
fremit, experitur et indignatur; hinc ma- 
lignitatis et invide stimulis percitum fa- 
mez nostre perpetim iusidias struit, hine 
academiz dedecus impingendi undecun- 
que, causas aucupatur. 

Quo magis si quando alias nunc certe 
nobis omnibus impensius allaborandum 
est, ne qua nobis labes adspergatur, ne 
qua commodetur ansa mores nostros su- 
gillandi; quin ut in his potius tanta pellu- 
ceat integritas, quanta facile tam a bonis 
et sapientibus viris laudem eliciat, qua 
invidorum ac malevolorum obtrectationes 
com pescat. 

Sin autem e genio seculi, ad luxum et 
licentiam proclivis, prave quicquam lax- 
geve consuetudinis irrepserit nobis, nos- 
trosque suo contagio mores ΔΗ νου, id 
protinus omne solicitudo vestra discutiat, 
amoliatur, expurget; ita quidem ut liqui- 
do dehinc constare possit, quid mundi in- 


tersit et academiz; ut cum passim alibi 


gentium dissidia flagrent, socordia reg- 
net, luxuria furat, flagitia grassentur, im- 
pietas triumphet, insultetque, hic saltem 
apud vos concordia portum, industria 
thronum, sobrietas perfugium, virtus asy- 
lum, et religio propugnaculum obtinuisse 
videantur. 

Ad hec uteunque peragenda collimare 
quidem debet hoc quicquid est seu mag- 
istratus seu ministerii vestro in me judi- 
cio collati; ipsum vero scopum attingere 
neutiquam aliter valebit, nisi vosmet ut 
opera potenter adnitamini, ut exemplo in- 
signiter preluceatis exorando. 

Ita si me beneficio affecistis, munus 
vestrum vobis gratus retribuo; si incom- 
modo gravastis,illo me ae vos justus ultor 
exonero. 

Neque jam ferme succurrit aliud dictu 
tempestivum ; cum si minus exoraverim, 
frustra quicquam addidero; sin exoravi, 
peroravi. 


VICECANCELLARIL MUNERE DEFUNCTI ORATIO. 


non impense gratuletur ? 


«i 


VICECANCELLARII 
MUNERE DEFUNCTI 


ORATIO. 


-— ae π a om. | 


un 


QuaNQuamM, Academici, spiritum agenti 
mihi lingue usus vix suppetit, ut exequi- 
ali salutatione vos interpeilem ; neque vi- 
deo quorsum exauctoratus et nullius jam 
rei vir minimum habitura pondus verba 
profundam ; adeoque fato placide suc- 
cumbere, seu provincia tacitus elabi ma-_ 
lim, quam supremis vocibus aut circa vos” 
temere, vel de meipso putide nescio “a 
effutire ; tamen quia dominus rerum m 

exigit, extremoque in actu, preesertim 
ficioso, nolim deficere, compatiamur in- — 
vicem sultis, ego paucula coacte profan- 
do, vos aures tantisper indulgendo. - 

Quid ergo? scire vultis, opinor, de 
munere quod exuo, quid sentiam, aut — 
qualiter animo decedam affectus: dicam; 
juxta cum illis, qui diuturna velificatione 
perfuncti transcursos fluctus cum horrore 
respiciunt, stabilis autem soli herbidos — 
saltus, sylvasque prominentes alacriter — 
obtuentur ; consimiliter enim mihi, post 
enavigatum undosum hoc pelagus, trans- 
acta recolenti mceror oboritur, at futura 
prospicienti non modica voluptas obver- 
satur. 

Hujus ingruentis leetitize causas nihil — 
opus est exponere: quis enim portum — 
non hilaris ingreditur? quis sibi se resti- 
tutum non letabundus -excipit? quem — 
non delectet eximi jugo, vel emancipari — 
servitute, tot dominis addicta, quorum — 
tam difficile sit exequi placita, quam sen- — 
tentias conciliare ? quis invita Minerva 
susceptum onus non animo adlubescente 
deponat? quis solus incedere, proque — 
suopte arbitratu passim exspatiari non 
centies proptet, quam aut domo affigi, © 
aut custodibus succingi ; quis pervicacem — 
mundum non sibi libentius dimittat ut — 
vadat sicut vult, quam ei seu dirigendo 
seu corrigendo teneatur incumbere ὃ quis 
demum a fervido rerum estu in ameenam 
umbram, ab obstreperis litibus in tram 
quillam pacem, ab alienis importunis ἢ 
gotiis ad sua jucunda studia regresso 


a 2.8 2.7 46 = eh. πὸῷ. 


. 


ORATIO SARCASMICA IN SCHOLA GRAECA. 


483 


_Verum illud mcerere quod dixi quor-| bonus aut fui semper, aut esse studui ; 


sum attinet, aut unde provenit; an quod. 
adversi quicquam aut infesti sustinuerim ; 
quod in hoc salo naufragium passus re- 
cularum plusculum amiserim, aut tem- 
pestatibus acerbe jactatus vexatusque fue- 
rim? imo, nihil tale me pungit, aut qua- 
quam tangit; nec enim curriculum hoc 
emetienti triste quippiam aut tragicum, 
aut oppido sinistrum recorder obvenisse ; 
null (vobis gratias) emerserunt turbe, 
πα τ factiones exarserunt; omnia leni 
defluxerunt amne, placidoque tenore de- 
currerunt. Obmurmurarit aliquis, ob- 
strepuerit, obnisus aut obloquutus fuerit 
quidvis administranti; non assero fac- 
tum: (absit): at fileri potuisse suppono; 
quid tum? an idcirco doleam ? minime 
omnium; nam an aliter uspiam vivitur? 
an mortalium discrepare judicia, seu vota 
fon conspirare, mirum aut meestum est ? 
quod certe nisi esset, vita non esset, res- 
publica non esset ; stertere potius quam 
vivere, turpiter famulari quam viriliter in 
publicum consulere videremur: hujus- 
modi proinde siquid accidisset, neutiquam 
id meis accidisset ingratiis, et gratanter 
potius (si saperem) quam gravate pertu- 
lissem. Quid itaque maceror aut angor 
animi? hee unice scilicet, academici ; 
quod commodis vestris minus profuerim, 
quod votis vestris parum satisfecerim ; 
quod favori vestro parem referre gratiam 
Anaud valuerim ; quod mihi non adeo pro- 
pitia sors aspirarit, ut opera mea quic- 
quam prestarem in rem vestram abunde 
proficuum, aut spe dignum, aut voluntati 
gratum ; quod adeo Galbe misello, quam 
Vespasiano propius exeam. 

Non hee dico, quasi mihimet ipsi in ge- 
renda republica .sequius aliquid admisisse 
conscirem ; quum potius excussa memo- 
ria, integra conscientia, animoque prorsus 
erecto fidenter ausim profiteri, nil omnino 
me quod sciam vel animo destinasse, 
vel opere patrasse, seu meipso seu vobis 
indignum ; cujusve sic peeniteat, ut in- 
fectum cupiam ; quinimo demandatum 
pensum ita mihi saltem ipsi videor obiis- 
se, ut neque privatis compendiis inser- 
viens, neque propriis affectibus indulgens, 
ad ea simpliciter colimarim, que reipub- 
lice vestre vel utilia vel honorifica sub- 
ductis rationibus aut plane scirem, aut 
valde sperarem, et serio arbitrarer; Lu- 
canianique Catonis ad instar in wsacgeann 


commissorum utique si ratio habeatur. 

Veruntamen quod nonnulla factu com- 
moda preetermiserim, seu perperam ha- 
bentia corrigere non allaborarim, illud 
sane non tam egre fateor,’ quam fero; 
nimirum ad talia ne strenue accingerer, 
animi nativa lenitas dicam an mollities 
aut socordia prepedivit, vel rerum nimia 
difficultas absterruit, vel aliquid opera 
dignum peragendi desperatio cohibuit; 
cum is nempe sim, qui labori non moven- 
do parcere satius autumo, quam ipsum © 
nil promovendo dispendere ; nec lis am- 
biam accenseri, qui se dum turbas cient 
negotia putant conficere ; idque multa 
agendo consequi solent, ut nihil agant. 

Hine tamen utcungue fit, ut oculum 
retorquens molestia afficiar, eoque gravi- 
ter admordear, quod vel opportunitas de- 
fuit, aut inbecillitas obfuit, ne de vobis 
luculentius promererer. 

Nec aliunde quam a comitate vestra 
solatium exquiram; quale satis efficax 
adhibeatis licet, quoad a me vel gesta vel 
omissa, sicuti res postularit, aut boni con- 
sulendo, aut benigne condonando. 

Illud obtestato mihi tantymmodo super- 
est, ut prospera vobis omnia comprecer}; 
imprimisque talem mihi successorem ob- 
tingere, qui cum usibus vestris aptior, 
tum votis acceptiorsit: ita voveo scilicet, 
ita non leva cornix auguror ἔσταν πάντα 
καλῶς. ᾿ 


ORATIO SARCASMICA 
IN 


SCHOLA GRECA. 


Qvop moralis disciplina docet, res ipsa 
loquitur, et quotidiana experientia con- 
firmat, frequentis alloquii pabulo ali ne- 
cessitudines, easdemque diuturne ἀτπτρο- 
anyoglas quasi tabe quadam perimi; id 
forte spectans superioris «vi prudentia, 
ne que ex mutui officii societate inter 
nos coaluit amicitia, omnimode famil- 


‘jaritatis quasi resoluto vinculo dissiliret, 


nobis qui hoc munere fungimur, legem 
imposuit, longa jam consuetudine sanci- 


484 


tam, vosmet quotannis, spectatissimi au- 
ditores, in hoc seu abeuntis anni decessu, 
seu accessu venientis, solenni ritu com- 
pellandi. Quod majorum laudabile in- 
stitutum, mihi, cui antiquitate ipsa nibil, 
antiquius habetur, et qui vetusto usu pro- 
batos mores precipua quadam reveren- 
tia prosequi soleo, alioquin segni licet, 
et inhabili ad dicendum, seu violare re- 
tentum, seu intermissum non revocare, 
religio est. Eamque modo provinciam 
ut lztins obeam lubentiusque, facit id 
imprimis, ut quemadmodum amicos a 
multo tempore absentes, qui fuerunt aut 
qui futuri sunt, eo charius, solito complec- 
timur, lautiusque excipimus, ita nunc in- 
cumbat mihi vos ab integro minimum 
anno preterito neutiquam visos, nec ante 
elapsum alterum, opinor, denuo yidendos, 
ut impensiori quadam comitate, uberiori 
oratione consalutem. Accedit ad hunc no- 
dum fortius stringendum, non uno nomine 
debita, nec exiguis in me beneficiis ves- 
tris obstricta gratitudo, non illa quidem 
verborum liberali apparatu, nedum exili 
quapiam et perfunctoria agnitione, (si- 
quidem pro merito) digne exsolvenda. 
Levastis enim_me (humanissimi quotquot 
estis acadeniici) gravissimo onere; a 
maximo periculo liberastis ; labori, solic- 
itudini, pudori meo abunde_ pepercistis ; 
jugi scilicet illa et pertinace absentia, qua 
has scholas refugistis. Eximio itidem 
honore ‘cumulatis, singulari letitia af- 
ficitis, incredibili quodam solatio me re- 
creatis hodie, nova hac vestra et inopina- 
ta presentia, qua locum hunc, tamdiu 
desertum et vacuum, repletis quodam- 
modo ac decoratis. Fecistis illa, ne mihi 
esset in adornandis prelectionibus anxie 
desudundum; ne acuminis vestri severum 
judicium reformidarem ; ut otio meo in- 
dulgerem libere, mihique quicquid ven- 
erat in buccam, securus fame, immunis 
acensura, intrepide effutirem. Facites 
autem hc, ne perpetuo mihi putem in 
hac meesta atque ingloria solitudine eta- 
tem fore transigendam, ne desperem 
penitus, hujusce diei fretus augurio, 
futuros semel in anno duos saltem vel 
tres, quos aspiciam, quos alloquar, quibus 
salntem feram, a quibus referam. 
Enimyero ex guo in anni decedentis 
auspiciis longum mihi vale peroranti dixis- 
tis, desedi continuo solus huic cathedre 
(nemo vestrum sat scio vel mentienti αὐ- 
timings testis fidem derogabit) tanquam 


ORATIO hoes. cate IN SCHOLA GRACA. 


BY a 


rupi sue Prometheus affixus ; vel ut arbi- 
ter quidam supremus in illa (quam non 
nemo ΠΌΡΟΥ excogitavit) republica So- - 
lipsorum ; non mentibus dico aut sylvis, — 
sed parietibus istis atque subselllis sen- - 
tentias Greecas, figuras, phrases, etymol- | 
ogias undique conquisitas admurmurans3; 
plane ut Attica noctua ab omni aliarum — 
avium commercio segregata. Egimus 
ego et Sophocles meus in vacua orches- 
tra: defuit illi etiam suus τριταγωνιστὴς. 

chorus affuit nullus, ne quidem puero- 
rum ; quicanentibus accineret nemo erat, 
nec qui saltantibus applauderet, nec qui 
obstreperet loquentibus. Quod si forte — 
vagabundus quispiam recens, vel nau- 
fragus sophista (unus aut alter) temerario 
estu abreptus, vel infelicis aure cujusli- 
bet impulsu deportatus, in has aliquando _ 
(quod perraro tamen memini accidisse} i 
oras appulerit, vix obiter is inspecta pro-— 

vincia, aut tribus verbis acceptis, tragici 
quippe -nescio quid sonantibus, quasi a — 
barbaro Greeculo, si perstaret, propediem 
devorandus, e meo repente Polyphemi 
antro in pedes se conjecit. Non eo hee — 
dico, quasi sortem meam deplorem, aut 
illud v@ soli ad me pertinere existimem; _ 
qui Scipionis illud allegare queam quam _ 
verissime, ‘‘nunquam minus solus sum” 
(hoc preesertim in loco) “‘ quam cum so- — 
lus ;” quique ita comparatus sum, ut mix 
hi nunquam impensius placeam, quam 
cum nemini vestrum displicere me scio. 
Nec ut improperem vobis, quod maximi 
beneficii vice duco, profiteor, agnosco, 
Neque ut ad tenues epulas nostras am- 
bitiose invitem preesentiam vestram, que — 
spatio, quod occupatis, neutiquam gra- — 
‘tior est, quod dici solet; imo ob contra- 
ria his omnia. Meas imprimis utlaudem 
atque depredicem fortunas; amplissi- 
mum hoc et commodissimum domicilium 
qui tamdiu solus incoluerim, nullis hine — 
inde ruentis, trudentis, tumultuantis po- 
pelli factionibus perturbatum: qui liber-— 
rimi aéris spiritum hauserim, non halitie 
bus tetris oscitantium, non ‘sudantium | 
feetidis nidoribus infectum. Qui vocifere 
antium nullis clamoribus lacessitus, nullis a 
caperatarum frontium minis perterritus,@ 
Momis procul omnibus et Zoilis, in tute 
pelle, in tranquilla pace, in alto silentio 
placide conquieverim ; qui sine ullo 465 
mum consorte imperii, sublimi solio im 

sidens rex in vacua aula, longe fuerim — 
lateque dominatus. Quinetiam, bene- — 


zea ra Sse tise Sa St Se Se τὸ 


- ἘΞ ἘΣ & 


ane 


a. a on “nn ae “aso ae ee 


ῃ 


ORATIO SARCASMICA. IN oes GRECA. 


ficio vestro, quam in prospero statu posi- 
tus, quam animo letus et contentusagam, 
docente me et demonstrante certiores 
facti, ut mihi nec misero prorsus nec in- 
grato acclametis ; optatissimam denique 
felicitatem hance ut mihi sartam tectam 
conservare, meumque suavissimum som- 
num ne velitis importuno strepitu interpel- 
lare, quo a vobis impetrem precibus, ar- 
gumentis evincam. Enimvero manere 
domi pergite, si sapitis; privatis studiis 
incumbite ; versate libros, quos habetis, 
lectissimos; in amcena Muszi umbra 
delitescite ; delicatis stragulis vos obvol- 
vite ; foco incolumes et hilares assidete ; 
consulite quieti vestre, valetudinem cu- 
rate, genio indulgete. Quo domesticas 
delicias relinquere; lectionis filum ab- 
Trumpere; vestes commutare, ad moles- 
tum iter vos accingere, cceli solique injuri- 
is tenellas cuticulas exponere ὃ eoscilicet 
ut per integram hic horam obrigescentes 
frigore, vel zstu tabefacti ineptulum 
quendam in obsolete vetustatis sterqui- 
linio ruspantem, criticorum ludicris ar- 
gutiis inhiantem, mythologorum putidas 
historiolas recensentem, grammaticorum 
inanes quisquilias corradentem sentiatis 
prelectorem. Mihi seria hee optanti 
obsecrantique nullus dubito quin toto ca- 
pite annuatis. Utcunque ut circumspecte 
agam, omnesque tranquillitatem meam 
invasuris aditus intercludam ; ne qua vos, 
quid hic rei agatur ignaros, pernoscendi 
cupiditas trahat, aut prepostera illiciat 
curiositas, frequentius nos, quam vellem 
et par esset, invisendi; quid nostri con- 
silii fuerit, quid sit, quid egerimus hac- 
tenus, quid porro acturi sumus, non 
gravabor vobis fideliter simul et luculente 
exponere. Mihi sane, simul atque hanc 
Spartam pro virill mea ornandam sus- 
cepissem, cum de authore prelegendo 
deliberandum esset, et ejusmodi aliquem 
deligere in animo fixum haberem »quicum 
nulli antecessorum lectis publice, nec 
-incommode molis ac facile parabilis es- 
set, tum antiquitate etiam venerabilis, et 
existimatione clarus; dictionis quoque 
qui puritate, inventionis elegantia, sensu- 
umque haud inficeta gravitate plerosque 
si non omnes excederet ; hisce cunctis 
nominibus egregie commendatum So- 
phoclem, animo non potui oblatum re- 
pudiare ; veteris traga@diw omnium fere 
suffragiis corypheum; ab _ eloquii sin- 
cera suavitate apis Atticse cognomento 


485 


honestatum ; de ingenii gloria, dum 
viveret, multis certaminibus susceptis, 
multisque palmis reportatis insignem ;_ 
concinna quoque dispositione operis, per- 
sonarum decora representatione, majes- 
late styli, sententiarum copia, pondere, 
fruge, et sapientia omnes a tergo poétas 
relinquentem. Neque ille tamen_talis, 
quantum scire potui, et conjectura asse- 
qui plerisque arrisit; nec miror admo- 
dum nonarrisisse. Quippe antiqui seculi 
indolem quisquis cum nostri genio contu- 
lerit, immanes quantum comperiet illam 
ab hoc ut in habitu, in gestu, in moribus, 
et institutis vite, ita in sensibus animi, 
judiciisque cum concipiendis, tum enunci- 
andis discrepare. Illis conceptuum aut 
nervosa vis, aut vividum acumen, aut 
magnifica sublimitas, aut temperatus lepos 
in deliciis erant : nobis elumbes et disso- 
luti sensus, futiles argutie, inanes pom- 
pz, improbi et importuni sales _precipue 
cordi sunt. Illi humane vite imaginem 
affabre effingere ; vivis coloribus depictos 
mores ob oculos ponere ; aptam rebus et 
personis congruam orationem adhibere ; 
e dictis frugis aliquid bone decerpere, 
meliores unde possent vel sapientiores 
evadere, imprimis satagebant. Nos nihil 
delectat nisi rarum ac insolens, ab usu 
communi abhorrens, preter morem ac 
supra fidem dictum ; a quo ut aliqua for- 
sitan voluptas, ita nulla certa utilitas un- 
quam emergat. Mundus illis sermo, di- 
lucidus, eequalis, adstrictus ; nobis fuca- 
tus placet peregrinis lenociniis, nebulosa 
caligine offusus ; salebris preeruptus, dif- 
fluens ambagibus. Currentis 111 impe- 
tum ingenii arte regere solebant, frano 
compescere ; intra certos cancellos con- 
tinere. Laxamus illi nos habenas, sti- 
mulos subdimus ; extra orbitam sinimus 
temere evagari, in spatia queelibet effun- 
dimus. Duras illi denique, audaces e 
longinquo petitas metaphoras, portento- 
sas hyperbolas, turgida epitheta, veluti 
nevos quosdam et corruptelas eloquii res- 
puebant; ejusdem que nos tanquam sola 
lumina preecipuaque ornamenta omni stu- 
dio captamus etaucupamur. Quidni igi- 
tur qui veterum palato tantopere gratus 
fuerit, nostro Sophocles insipidus videa- 
tur, nobisque nullo in numero sit, qui illo- 
rum caleulo optimis authoribus accense- 
tur ? Utcunque mihi, cum non tam stan- 
dum judicio proprio, quam vestre vo- 
luptati obsequendum, versandumque ex- 


486 


istimem vobiscum, ceu cum regibus, ἢ ὡς 
ἥδιστα, ἢ ὡς ἤκιστα, vestra causa et gra- 
tia abdicare statui delicias meas; de pe- 
᾿ dibus cothurnum, e manibus Sophoclem 
abjicere, ipsamque adeo de nostra hac 
scena tragcediam exterminare. jus ve- 
ro quemnam loco substituam ὃ magnum 
Homerum ? at cui non ab annis plus bis 
mille tritum, excussum, evisceratum ? 
Amenum Theocritum ? at divinis haud 
ita pridem clarissimi viri prelectionibus 
illustratum. Salsum Aristophanem? at 
apage nequam istumcum suis rancidis 
facetiis εἰς κόρακας, εἰς μακαρίαν suam. 
Itaque suade fulmen Demosthenem, mel- 
le Attico stillantem Isocratem, ingenit 
lima politissimum Lysiam? at quibus il- 
le dulcis, cultus, splendidus poéta fasti- 
dio fuit, horuam qui sperem stomacho je- 
junum pre illo aridumque rhetorem ad- 
blandiri?. Quem igitur? nullum: imo 
aliquem : imo omnes, hoc est, in omni- 
bus summum ; seculorum ex quo orbi 
faustum sydus illuxit, omnium consonis 
suffragiis, literarie reipublice perpetuum 
dictatorem ; assurgite quotquot estis Mu- 
sarum alumni, tantoque debitam nomini 
reverentiam prestate, Aristotelem ;_il- 
lum certe supra jactum invidiz omnis, 
extraque periculum calumniz in arce 
summa sublimis sapientiz tuto colloca- 
tum; cul nemo erit, opinor, apud nos 
tam improbe mentis, qui velit, tam per- 
fricte frontis qui ausit, detrahere aut ob- 
trectare. Utcunque ne licentia nupe- 
rorum temporum ille qui politicum sta- 
tum tarbavit, nequam genius, literarium 
quoque regnum pestilenti spiritu afflave- 
rit, suoque per vim et tumultum legitimas 
in philosophia potestates justo obsequio 
spoliaverit ; hanc tam belle oblatam oc- 
casionem non sinam preterlabi, philoso- 
phorum quotquot unquam fuerunt (forsi- 
tan et quotquot futuri sunt), merito suo, 
et orbis consensu, et academicarum le- 
gum preescripto, indubitato principi, jus 
suum, suumque honorem asserendi ; 
vosque juvenes, si gui hactenus, aut no- 
vitatis cestro perciti, aut prave institutio- 
nis fascino incantati, ab officio descivis- 
tis, quatenus monendo licet et cohortan- 
do, in ordinem reducendi. Quod moli- 
entibus, illud imprimis fundamenti loco 
ratum nobis fixumque sit, imperite ju- 
ventuti studiorum iter longum et anceps 
primo ingredienti, necessario ducem vie 
quendam preestitul ; in omnigene scientie 


ORATIO SARCASMICA IN SCHOLA GR/ECA. 


vastum pelagus solventi cynosuram ἢ 


dam obversari ; aliquo filo per intricatos: 
calles philosophici labyrinthi vestigia diri- 
gi; sub certi imperatoris auspiciis scholas+ 
tici tyrocinii debere fieri stipendia. Id nisi: 
sit, per avios tramites, aut falsos, aut du. 
bios, ut incerto errore distrahatur pala- 
bunda; ut nullum versus portum recto. 
cursu delata per ingens equor fluctibus 
variis ventisque adversis circumagatur ; 
ut in ceca caligine perplexisque in an- 
gustiis versetur ; ut denique nec in hos- 
tem arma expedire, nec ab adversarii 
insultibus seipsam valet protegere, neces- | 
se erit. Alienam fidem sequi debet, que 
suo judicio diffidere ; ab alio manuduca- | 
tur oportet, que marte proprio nequit — 
gressus suos sustentare. Acquirendus — 
est magister aliquis et fidus Musagetes, — 
literarum alumnis abdita qui retegat, as- | 
pera leviget, obscura elucidet; qui in | 
decursu studiorum ignaros dirigat, hesi- | 
tantes incitet, vagos cohibeat, errantes’ 
revocet,. quomodocunque procedentes 
ductu fideli regat et moderetur. Ubi 
autem gentium, in qua parte temporum,. 
qui hoc tam arduo fungatur officio, dig- 
num aliquem atque idoneum reperie-— 
mus? Nostras plagas scrutemur, nos- — 
tramque hance consulamus decrepitam 
mundi senectutem, pre junioribus secu- 
lis que plus sapere 5101 videtur, aliis plus 
delirare: at videtur hic, qui dicitur, se- 
nior mundus, quod etate provectis usu 
venit, non tam nova proferre, que ipse 
nuper adinvenit, quam, que olim juvenis 
didicit, vetera effutire. Quotusquisque 
enim est recentiorum, quascumque lit- 
eras tractantium, ex antiqua aliqua 
scaturigine qui lacunas suas non deriva 
vit, qui prioribus saltem fundamentis” 
fabricam ΒΔ ΠῚ non superexstruxit ? So- 
lenne est nostro seculo consepultas e rus 
deribus philosophias eruere; naufragi — 
temporis tabulas_ colligere; priscorum 

non sanctorum modo, sed et philosopho= — 
rum reliquias venerari: Zenonis porti- — 
cum hic collapsam instaurare ; tlle μν» ὦ iB) 
tantes academiz muros suffulcire ; emar-— 
cidum alter Gargettii senis hortum rese- 
minare ; dispersas nonnemo Democriti — 
atomos. recolligere; plerique vero pe= — 
renni et illibata hactenus gloria florentis 
Lycei recolere agressi sunt peer | 
perpolire. Nec defuerunt, qui ut } 


rum in veritate indaganda conatus τόν 5 
gillarent, errata detegerent, aut 


7 


{ . 


ORATIO SARCASMICA IN SCHOLA GRECA. 


tem convellerent, ingenii nervos omnes 
enderint; de novo interim ipsi, quum 
aliena destruxissent, erigendo artium 
systemate non admodum soliciti. Totius 
enim sapientie integram compagem, 
membrorum apto nexu coherentem, spe- 
 giosa methodo digestam, certis principiis 
 subnixam, novatorum hactenus nemo ex- 
 titit, studio quidem nostro aut imitatione 
dignus, qui efformaverit. Quo igitur nos 
conferamus, oportet ? unde, quam expeti- 
mus, institutio haurienda est? unde, nisi 
ab antiquitatis limpido fonte ? ab illis qui 
yeritatem nudam, nativaque specie obla- 
fam primi occuparunt ; 40] 6 rerum fideli 
archetypo, non e fallacibus scriptorum 
apographis nature: ideam exsculpserunt ; 
qui sui ingenii virtute, non alieni subsidio, 
ab experientia domestica, non a peregrina 
fide sapientes evaserunt. Ast illorum, 
quia multe sunt, cui potissimum secte 
nomina addicamus? ad quam scholam 
discendi causa dociles adeamus? An 
ad academiam, Platonis veterem, Ar- 
cesile mediam, novam Carneadis? at ab 
_ illis qui speremus discere aliquid, qui se 
nihil scire profitentur? illis quomodo 
eredamus, qui 5101 ipsis penitus diffidunt ? 
qui pro certa scientia ἀπορίαν ancipitem, 
pro valido assensu timidam ἐποχὴν, pro 
| aperta veritate nubilam nobis ἀκαταληψίαν 
substituunt: quicum nulla spe inveniendi 
'queritant ; sine assequendi proposito. ad 
scopum collimant; absque studio vin- 
'eendi, pro vero nihil refert, an contra 
yerum, pertinaciter decertant; quorum 
-denique nullis principiis fulta, nullo ordine 
| disposita, nullis terminis circumscripta 
_exorbitat semper, vacillat, fluctuat oratio. 
) Num stoa igitur studiorum nobis sit pro 
yestibulo? at verborum confuso strepitu 
illic quoque res agitur: terminorum per- 
| plexa varietate irretita veritas detinetur ; 
‘nullo systemate constringuntur artes; 
‘nulla methodo disserendi licentia cohibe- 
τὰν; eadem subinde ad ravim_ usque 
‘millies ingeminantur: tetricis quoque 
sententiarum prodigiis, immanibusque 
‘paradoxis discentium citius obruatur 
fides, quam ratio illustratur: quid ergo? 
in Epicuri stabulum, magnifice nuper 
refectum,academicam pecudem agamus ? 
‘in illam nempe haram, que dijudicande 
\Veritati sensum preeficit, non rationem ; 
‘que pro accurata logica rudem nobis 
canonicam venditat; que dolore mise- 
a, non vitio; voluptate beatitudinem, 


————_ 


487 


non virtute metitur ; que a divino Numi- 
ne conditum mundum negat, a fortuita 
atomorum concussione asserit genera- 
tum ; eundemque ceco impetu ferri, non 
a provida sapientia gubernari. Ut pre- 
teream rebus inane nescio quod inter- 
spergi, sponte sua omnia continuo in pre- 
ceps ruere ; e corpusculis animas confla- 
ri; materiz effluviis objecta representart, 
sensus affici, cerebri loculamenta com- 
pleri; reliquasque lutulente istius philoso- 
phize sordes, miserum quibus esset pro- 
fecto sincerum indolis vestre candorem 
deturpari. De aliis non est quod admo- 
dum laboremus: etenim Democriti pu- 
teum oppilavit tas, Empedoclis litem 
decidit, Anaxagoree homoiomore/as dis- 
pulit, Pythagore sempiternum silentium 
indixit ; antiquorum fere omnium cog- 
itata, scripta, monumenta Saturnino dente 
devoravit. 

Superest ut in unum Aristotelem spes 
nostre velut in sacram anchoram recli- 
nent: ut ad Lyceum ceu ad arcem sophie 
munitissimam, portum studii certissimum, 
sanctissimam aram discipline confugia- 
mus. Nonhic unam aliquam scientiam a 
reliquis avulsam, sed omnes liberali inge- 
nio dignas arcta inter se societate connex- 
as et uniformi filo pertextas habemus, ut 
aliunde opus non sit ad supplendum de- 
fectum subsidia corrogare. Hine ad 
prompte inveniendum, ad perite judican- 
dum, ad subtiliter disserendum, ad sophis- 
ticas preestigias caute eluendas, optimis 
legibus mens nostra, certissimis pre- 
ceptis, fidissimis presidiis munitur: 
ad persuadendum apte ornateque di- 
cendi artificio lingua imbuitur; ad 
bene beateque ex virtutis praescripto 
vivendum privati mores informantur; 
dispensande familie, reique publics ad- 
ministrande accurata ratio describitur 3 
nature accidentia, vires, principia mira- 
bili solertia eruuntur; naturalis histori 
thesaurus ingens expanditur; de anima, 
de intelligentiis, de Deo, quatenus fas est, 
et naturali lumine fieri potest, erudite at- 
que nervose disceptatur; problemata de- 
nique innumera, perjucunda, perque utilia 
summo cum ingenii judiciique acumine 
pertractantur. Perfecta ex hoe armario 
scholastic militia panoplia instruamur 
licet; ad veritatem muniendam valla, ad 
paralogismos propulsandos scuta, ad pro- 
fligandos errores tela, ad animes inflam- 
mandos faces, ad acuenda ingenia cotes, 


488 


ad orationem denique corroborandam | tis intertexens. 


nervos, ad illustrandam lumina, ad_locu- 
pletandam opes ad exornandam colores et 
flosculos depromamus. Omni _pariter 
ztati instituende deservit; literarum ja- 
cienti fundamenta pueritie; ad perfec- 
tum eruditionis statum enitentibus viris ; 
ad summum senectuti sapientie culmen 
aspiranti. Amoenum aperit preesertim 
studiosz juventuti patentemque campum, 
in quo cum animi innoxia quadam petu- 
lantia, ceu in letis pascui juvencull, ex- 
ultent, curtis cornibus se invicem petant, 
ferocule concertent, ira leniter stuent, 
zmulatione incendantur, voluptate lasciv- 
iant. Non ut novitia quedam philosophe- 
mata meditatione nimia obtundit aciem, 
frangit vim, retardat impetum, alacrita- 
tem extinguit ingenii pubescentis. Ut 
artium modo usitatos terminos addiscat, 
vulgares regulas commendet memorie, 
faciles nodos expediat, leves queestiuncu- 
las ventilet, ludicris velitationibus ut in 
palestra vires exerceat, dat illis negotii: 
quibus 


ἸΚραιπνότερος μὲν γάρ re νόος, λεπτὴ dé τε paris. 


Philosophia quippe heec non ad figmenta 
mentis arbitraria exigitur; non ad insen- 
siles causas recurrit; non ad absonas hy- 
potheses delabitur ; nullis chimeris pas- 
cit animos, nullis tormentis ingenia cru- 
ciat, nulla vertigine phantasias rotat audi- 
torum. Non ut leves globulos detornet, 
subtilis materiz pulvisculos corradat, min- 
utulas strias intorqueat, ethereas arces 
invadat, telluris viscera perscrutetur, no- 
vos denique ut perfodiat mundos, allabo- 
rat, sed ut hunc contempletur. Ad nat- 
ure indolem apertam, ad mentis insitas 
species, ad experientiz infallibilem nor- 
mam, ad popularem sensum, ad captum 
se discentis accommodat. A vocabulo- 
rum pervulgata acceptione definitiones 
expromit; a primis notionibus elicit prin- 
cipia, ex observatione regulas condit, ex 
rerum inter se diligenter collata perspec- 
taque habitudine argumenta venatur; a 
prejudicit scopulis non minus, quam 
scepticismi syrtibus declinans; nec in- 
certis temere credi vult, nec proterve 
manifestis repugnari; non anxie fluctuat 
semper pen detque animi, quasi ad veri 
aspectum perhorrescat; sed nec pre- 
fracte quidlibet affirmat, subinde sapien- 
tum illa δῆλον, φανερὸν, δέδεικται, persee- 
pe vero prudentum ἴσως, τάχα, δοκεῖ , dic- 


ORATIO SARCASMICA IN SCHOLA GRAECA. 


Methodum adhibet, r 
Jaxam et nimis solutam ; nequa quam vu 
ei juvenilis patientia assuescat morosius, 
sed expeditam et liberam, ad discipli 
juxta discentisque genium conformatam 
enucleate propositum explicans, presse 
que persequens, si res ferat ; sin abnuat, 
crassiori Minerva, ὁλοσχερῶς καὶ ὡς. ἐν 
τύπῳ perstringens. Utcuuque nec inani: 
bus procemiis captat unquam, nec molestis — 
ambagibus detinet, nec vagis diverticulis — 
circumducit auditorem; ad rem ipsam 

continuo se accingit, prompte aggreditur, | 
stricte adherescit; rebus semper ‘a 

verbis densior, argumentis quam sent 
tiis uberior, rationis quam orationis afflu- 
entior; curto ut plurimum pugione dimi- | 
cans, non prelongo acinace, uno fere — 
prelio debellat, unico ictu prosternit ad. | 
versarium ; Pactoli quidem cujusdam in- 
star, aut Tagi (quod de eo Latini predi- 
cat eloquii “princeps), flumen oration 
aureum fundens, non torrentem luteum, 
ripas intra suas, nec justos canales exce- — 
dentem. Judicii porro liberrimi est Sta-_ 
girita noster, nec inverecundi tamen ; ar 
imi excelsi sed minime superbi et arr 
gantis; ab antiquioribus istis ut sepen 
mero dissentire, errantes eos nonnt 
quam refellere, forsan et reprehende 
non vereatur; nusquam tamen iniq! 
carpat, aut acerbis conviciis lacessat ; 
terdum vero preclaris elogiis: ornetidi 
laudetque adversarios. Cujus modestie — 
a recentioribus quibusdam, magni ali ο- 

quin nominis viris, Justas utinam Υ ΘΝ 
reportasset : totius antiquitatis idem qui 
posthabentes saz, nedum ut de poste 
rum judicio soliciti essent, tantum virum 
deliberalibus disciplinis tam optime meris 
tum, nec unius duntaxat Ciceronis 8 
tentia, sed omnium pene hominum 
sensu, philosophiz principem, omni au 
thoritate exuere, suoque a throno pri 
cipitem deturbare haud contenti, exutu 
nudatumque infensis plagis persequi 
jacentem atque prostratum immune 
pedibus obterere ; fastuoso supercilio de 
picere, scurrilibus dicteriis impeteraay 
probriorum venenatis spiculis transfige 
non dubitarint: (irrito quidem conatiid 
ut faculis suis lucem commodarent, 80 
lem euntes extinctum.) Parco non 
bus; crimina pretereo quae objic 
sycophante : (quidni enim sycoph 
mihi audiant, Aristotelis qui toties ‘ 
randum nomen sophist tituloaspergul 


ORATIO HABITA IN COMITIIS. 


neutrorum recensione dehonestabo ora- 
tionem meam. Istorum certe jam satis 
-yideor cum demonstrasse inscitiam, tum 
iniquitatem arguisse ; siquidem veluti ad- 
moto recto curvi eo ipso enormitas de- 
tegitur, utque immisso lumine sponte sua 
tenebre evanescunt, ita veris hujus, quas 
recitavi, laudibus, putide illorum, quas 
jntendunt, calumnize diluuntur. Quibus 
unicam superaddo, forinsecus quidem ad- 
natam, nec eo tamen minus eximia pre- 
ditam vi et efficacia, vestrisque que per 
‘se sola sufficiat non conciliandis tantum 
et alliciendis huc animis, sed impellendis 
fortiter, et plane cogendis. Quod nempe 
cum hec philosophia diuturna consuetu- 
dine temporum, hominumque acerrimo 
studio per sinus intimos omnimodz scien- 
tie seipsam defuderit ; suoque disciplin- 
as omnes subtilissimo spiritu pervaserit, 
et quasi animaverit; cum nulla non fac- 
ultas methodum ab ipsa suam, sua prin- 
cipia, suosque terminos mutuetur; cum 
sine illius ope et subsidio nec jurispru- 
dentie subtiles apiculos attingere, nec 
medicine salubres succos degustare, nec 
ipsius theologie sanctissimis mysteriis in- 
itiari, nec academica ullatenus munia 

ire possitis, peritia ejus qualiscunque 
non jucunda tantum vobis et optabilis, 
sed summe utilis sit, et prorsus necessa- 
ria. Nolite igitur, lectissimi juvenes, 
tanti Imperatoris, cui academiz albo, 
quum inscripti essetis, solenni sacramen- 
to fidem obstrinxistis, e justa militia in 
factiosorum castra transfugere ; nolite ab 
antiquissimi clarissimique praceptoris dis- 
ciplina ad novam aliquam et ignobilem 
3ectam deficere ; nolite denique e tritissima 
probatissimaque semita ad salebras istas 
digredi studiorum,te mporis dispendia, in- 
‘Zenii cruces, industri offendicula. Sal- 
em in Aristotelis assidua lectione, si non 
materiz gravitas,sensus acumen, doctrine 
4tilitas, at orationis retineat vos eximia 
dignitas, et singularis eloquii prestantia. 
Ab illo si minus sapere, at dicere saltem 
discatis ne dedignemini; nec si ab eo 
entem instrui, linguam quoque ideo po- 
iri recusetis. Est enim is certe, si quis 
ilius veterum, Greci sermonis gravissi- 
‘nus author, optimmusque magister dicen- 
li; dictionis exquisita proprietate, venus- 
ἃ puritate, nitida elegantia, lepida sua- 
“itate, nervosa vi, nativaque mirifice pol- 
ens ubertate. Ut vel hoc nomine prout 


clarissimis oratoribus amplissime meruit 
Vor. 1Π]|. δ. 


’ 


489 


celebrari, ita manibus vestristeri dignus 
sit, mentibus concipi, memoriis insculpi. 
In qua facultate haud adeo mirum sit si 
tantopere excelldt, ejus artem qui tam 
intime perspexit, tam perite tradidit, tam 
diserte, tam copiose. Eum ut merito 
ceu previam facem oratorum ille rex et 
parens facundie pre omnibus sequi se, 
suspicere, imo admirari disertis sepe 
verbis confirmet, et fateatur. Hujus ita- 
que preclarissimi authoris scripta, pre- 
sertim ἐξωτερικὰ, cum pro officii nostri 
ratione legenda mihi ac irterpretanda, 
proposuerim, ab iis, qui de arte rhetort- 
ca ad Theodecten communiter inscribun- 
tur, libris auspicabor ; illorum emulatus 
morem, qui os solent prius ad loquelam, 
quam aut animum ad scientias, aut ad 
virtutem mores informare. Expectatis 
jam forsan, imo’ metuitis, ut de rhetorica 
dicam aliquid; ut eloquentiz diutius im- 
morer encomiis celebrandz: quasi vero 
ipsa se satis rhetorica non esset dicendo ; 
quasi non ad laudandam eloquentiam ip- 
sa imprimis opus sit eloquentia, a qua 
ego tam longe absum, tam vehementer 
abhorreo, ut ad ejus vel stupeam nomen, 
ad solam mentionem obmutescam. Dixi. 


ORATIO HABITA IN COMITIIS. 


Bonum factum, Academici, quod divina 
aspirante clementia, fama nequicquam 
occlamitante (vel infamia potius, que 
plerosque nos omnes aut tumulis mortuos 
inclusit, aut lectis zgros affixit) Libitina 
exempti, feralibusque purpuris exuti, vi- 
vi (Deo Sospitatori gratias) valentesque, 
quinimo vegeti atque robusti, compare- 
mus hodie, ostro festiviore succinct pro- 
dimus, Academici puerperii solennia re- 
colimus, et nedum ipsi propitia valetu- 
dine gaudemus, at multam amicis nostris 
salutem impertimus. 

Nos, inquam, divino beneficio salvi 
salvos esse jubemus, hospites nostri quot- 
quot adestis, sive quondam hujus, sive 
nunc alterius academiw alumni, charissi- 
mi fratres, dilectissimique consobrini, 
quoscunque vel propensa charitas vel 
honesta curiositas huc adduxerunt, seu ad 
invisendum decumbentem academiam, 
seu. ad congratulandum erectam, seu ad 


’ 


490 


illam utcunque presentia vestra coho- 
nestandum recreandumque. 

Multum sane, si quandocunque, nunc 
presertim affectui vestre debere se per- 
sentiscit alma mater, quod malignis ru- 
moribus haudquaquam absterriti, ad iter 
vos accingere veriti non estis, nec viarum 
teedia subire gravati, neque sorti nostra 
vestram adjungere dedignati; id utique 
vobis imponentes negotii, ne meesta_ soli- 
tudine laboraret academia, ne deserta 
prorsus aut amicis destituta videretur, ne 
comitia publica private celebraret, aut 
incelebrata potius clanculum obiret. 

Quo magis exoptandum mihi sit, illa 
nunc auspicanti, expectatione vestra dig- 
nam, auribusque vestris haud ingratam, 
qua vos excipiam, orandi contigisse mate- 
riam; que et meam eloquendi tenuita- 
tem suppleat, vestram expleat cupidita- 
tem audiendi. 

Neque votis fortuna meis omnio refra- 
gatur, cum multa tam florentis indicia, 
quam crescentis academiz preesagia, que 
et presentis status felicitatem luculente 
monstrant, et futuri spem abunde fovent, 
ultro res ipsa dicturo subministret. 

Si quidem imprimis Musz nostre faus- 
to patrocinio, certo presidio, beneficoque 
fruuntur influxu illustrissimi juxta ac op- 
timi cancellarii, ad academiz protegen- 
dam salutem, provehendum decus, pri- 
vilegia vindicanda, remque publicam 
nostram quomodocunque conservandam, 
exornandam, amplificandam, prompto 
studio, valida ope, stabili gratia paratis- 
simi; quo nullus, opinor, ab omni me- 
_ moria contigit ad commodis nostris_ sub- 
veniendum aut voluntate pronior, aut 
Opera potentior, aut successu felicior ; 
cujus ad omnimodas laudes, ad excelsas 
virtutes, ad gloriosa facinora justo pre- 
conio celebrandum cum facultas mea 
non aspiret, cum ad indolis heroic 
splendorem, animique coruscam magni- 
tudinem nostra prestringatur acies; cum 
ad Martium ardorem, et militarem_peri- 
tiam, ad fulminatum Mosam, et expugna- 
tum Trajectum (perennis historic stylo 
debitum Monumethanz fortitudinis et 
fame monumentum) vox contremiscat ; 
id saltem officii ratio vel invitis et impo- 
tentibus eliciat, ne tam spectatam in nos 
eximiam benignitatem silentio penitus in- 
volvamus, aut  amplissima beneficia nobis 
collata non agnoscendo vel stupide vecor- 
des, vel perdite ingrati videamur; neque 


ORATIO HABITA IN COMITIIS. 


quod academia tanti Mecenatis non 
tri solum nomine decorata fulgeat, 
busque sub auspiciis vigeat, ast singt 
quoque benevolentia (nullam non seg — 
captante seu arripiente benefaciendi z | 
casionem) munita permaneat, su τὶ 
henda fuit-ansa nobis opportune cca 
vobisque libenter gratulandi. 

Tum professorem cathedra nostra pos- 
sidet ejusmodi virum, eo animi vigore in- 
geniique acumine, ea judicii soliditate, ea, 
facundiz splendida ameenitate, limpida 
ubertate, nervosaque vi; ea eruditionis 
amplitudine et copia ; ea demum solertia, 
diligentiaque. precellentem, ut quamlibet 
academiam ipse solus beare, solus i 
nire et illustrare valeat; de quo plura 
taceo, ne aut ipsius modestiam irritem, — 
aut. soli lucem affundere videar; οἵ 
laudes nullas Hercules ille theologi 1 
desideret, apud vos presertim, quibus 
ipsius dotes nullatenus incomperte sunt 
aut erunt: si quidem aut memores estis — 
eorum que antehac gesta sunt, aut 
que nunc gerunitur attentionem debitam 
preestatis. 

Accedunt alii facultatum, linguarum, 
mathematum professores, suo quisque pe- 
culiari dignissimus elogio, si vel ipsi pro- 
prio suo merito non satis inclarescerent, 
vel eorum famam perfunctoria nostra 
commendatio valeret adeequare. 

Quid, quod numerosam alma mater jam 
enixa sobolem, in utriusque reipublice 
subsidium, inque posterorum solatium 
confert, optima ni fallimur indole preedi- 
tam, et probe disciplinis excultam?. . 

En et vobis, hospites, liberaliter exci- ᾿' 
piendis, ad disputandi munia comparatos, Ὶ 
viros eximios ; imprimis theologum insig-— Ἂ 
nem, quem frustra sit verbis meis ἰδὰσς 
date. sa factis suis mox abunde commen=- 
daturum; eo saltem nomine non laudes 
modo nostras sed et grates ample prom- 
eritum, quod honori publico modestiam 
suam litavit, sibique vim inferri passus 
est, ut gratam μὰ πο vobis operam impen- 
deret ; quin ecce (ut egregios medicos 
preeteream et jurisconsultos, Utopianis” 
nihilo pauciores aut deteriores; ecce 
dico) philosophum robilissimum, mag- 
nanime radicis surculum haud degener- 
em, vultu juvenem, animo virum, (in- 
genio, judicio, eruditione, virtute matu- 
rum) tog decus et comitiorum sydus,non 
splendore natalium, quam dotum et meri 
torum excellentia — pree!ustrius ; cujus 


-- πο - ee ee Ὁ 


preclaram indole: suavissimosque mo- 
res cum reliquus vite tenor explicet, tum 
vel hoc unum specimen luculente de- 
monstrat, quod partes hasce tam comiter 
suscipere voluit, quam feliciter valet 
sustinere. Porro, dum oppidi plateas et 
pomeeria, dum singula Musarum hospitia, 


- florentioris etatis vestigia cupide repe- 


_ tentes perlustratis, ecce vobis nova pas- 
᾿ς sim eedificia seu perfecta seu adfecta, illa 
_coelis nuper inserta, hec e terris modo 
| prorumpentia, se ostentant ; 


que certe 
spectacula, etiamnum pubescentis acad- 
emiz staturamque suam_protendentis 
argumenta clarissima, quin oculos vestros 
jucundissime percellant, quin animos 
uberrima voluptate perfundant, nefas 
existimo dubitare ; tanta siquidem alme 
parenti nostre incrementa accedere, 


tanta Musis ornamenta adponi, tantis 
subsidiis rem literariam adaugeri, quis 


ingenue cordatus non gaudeat, non 
gestiat? Neque ferme vobis opinor quic- 
quam auditu gratius (sicuti mihi dictu 
nil letius) obveniat, quam in hoc ad ex- 
tremam duritiam vergenti seculo, non 


ita penitus eviluisse literas, non ubique 


generosos spiritus adeo defecisse, ne 
plurimi supersint fidissimi Musarum 


| amici amplissimique patroni ; qui nedum 


iis voluntate favent, ast reipsa prosunt ; 
nedum illas benevolo complectuntur af- 
fectu, sed benefica quoque manu _prose- 
quuntur : cujus ego nuncii tam certus 
testis, quam lubens preco sum, quanti 
cum fratribus meis moliminis particeps, 
tantum optimorum hominum (immortali 
laude dignissimam, effusaque cum grat- 
itudine perpetuo commemorandam) mu- 
nificentiam expertus ; qua nempe factum 
est, ut non prorsus temere tantas spes 
concepisse, tanta posteris studiorum ad- 
minicula destinasse, tantum (preefiscine 
dixerim) academiz nostre, pene dixis- 
sem et Anglice genti, decus affectasse 
videamur. 

Quid enim? annon gentis nostre pe- 
culiaris est gloria, quod literis tam indul- 
genter, tam provide, tam opima liberali- 
tate constluit; ut nuspiam gentium adeo 
clara prostent hujusce divinissimee muni- 
ficentie monumenta; nusquam Muse 
tam commode versentur, tam laute de- 
gant, tam decore splendideque habitent ? 


Cum aliis gentibus Marti virtutis et 
famam dividamus 


Mercurialis ingenii 


ORATIO HABITA IN COMITIS. 


sternimus, 
comparamus, augustiora nostre reipubli- 
cee incrementa ; theatrum utique quod dis- 


491 


oportet, at liberalis in disciplinas animi 
laudem nobis integram, et ab emulis in- 


tactam, reservamus. Cum enim urbes 


alibi conspicere liceat magnificis templis, 
superbis palatiis, juridicis curiis, Merca- 
torlis porticibus, ambulacris, aqueeducti- 
bus, portubus, zdibus quibuscumque pub- 
licis eleganter et affabre constructis ex- 
ornatas ; 
Londinum exhibeat ; 
eruditioni devota sacraria, tanta scientia- 
rum emporia, tales Musarum basilicas 
sol aspicit? quid Oxonio. simile, quid 
Cantabrigie par habent, quod delicata 


cum suum unaqueque natio 
ubinam vero tot 


monstrat_Italia, quod grandiloqua crepet 


Hispania, quod gloriosa jactet Gallia ? 
quidni proinde dum academias ornamus 
augemusque, simul et Anglici nominis 
majestatem promovere videamur ? 
bus ideo caeptis ausisque nostris (quo 
estis ingenuo mentis candore prediti, 
quo in literas studio propendetis, quo 
rem publicam affectu complectimini) 
adsistetis 
tam animo benevoli fautores, quam opera 
qua licet benefici promotores; id uta 
vobis prefidenter emendicare non au- 
sim, ita facile mihi polliceri non vereor, 
quod ultro tantum parturientibus foetum 
aut obstetricantes admovebitis manus aut 
votis saltem annuentes propitiam nobis 
Lucinam advocabitis. 


Qui- 


et vos, hospites benignissimi, 


Hisce nimirum preludiis ad illa viam 
spem erigimus animosque 


putantium jurgiis hoe templum exoneret, 


et quo sanniorum ineptiz relegentur ; bib- 


liothecam, qu supellectilem nostram 
librariam, haud sane curtam, apte capiat, 
et quam tot optimi auctores laxius atque 
liberius incolant, tam arcto limite minus 
estuantes; scholas denique publicas, 
illustris nostre reipublice amplitudine 


dignas, quibusque pulcherrimam et sua- 


vissimam istam Germanam nostram ut 
mentis indole plurimum referimus, ita 
vultus specie propius attingamus. 

Sed enim, inquietis, structuris auctior- 
em et cultiorem (affatim colletantibus 
nobis) academiam representas; ecquid 
autem est de studiorum profectu, de mo- 
rum cultura, de virtutis et pietatis aug- 
mentis quod eloquaris et enarres? Imo 
de his multa succurrerent dicenda, nisi 
subvererer aut laudando blandus assenta- 


492 


tor, aut reprehendendo importunus cen- 
sor, aut utcunque judicia vestra preoc- 
cupando temerarius arbiter existimari. 

Quapropter ista dicendi forma con- 
sulto posthabita, ad vos potius, academica 
pubes, oratione conversa, ut studiis acri- 
ter incumbatis, ut ad virtutem mores sed- 
ulo componatis, tantisper cohortabor. 
Cohortabor, inquam ; at quorsum, forsan 
obmurmuretis, hoc thema detritum, obso- 
letum, et rancidum attingere ὃ quorsum 
toties excoctam cramben  reponere? 
quorsum ad hee animitus intentos diri- 
gere, vel aculeis sponte currentes insti- 
gare? Imo vero magnopere jam refert 
-hujusmodi pareeneses instaurari ; ut salu- 
bria monita crebro nunc instillentur, serio 
imprimantur, valideque inculcentur, pe- 
culiaris ratio temporum justius exposcit, 
presens conditio rerum vehementius 
efflagitat, publice necessitates districtius 
exigunt, et quodammodo extorquent. 
Jam enim presertim ut velis omnibus 
remisque summam ad eruditionem con- 
tendatis, ut impensiore cura et intentiore 
solertia ad exquisitam virtutem annita- 
mini, non 6 re vestra tantum, quantum ex 
usu publico est. 

Cum multa perpetuo suppetant argu- 
menta, quibus ingenue mentes ad stu- 
dia provocentur, alliciantur, incendantur ; 
quum plurima nunquam desint, que cor- 
datos homines ad vitam probe pureque 
transigendam impellant ac exstimulent ; 
plura saltem et validiora res jam subdunt 
irritamenta. Non tam animi gratia, vel 
ut privato satisfaciatis officio, quam rei- 
publicee causa, et ut publicis commodis 
succurratis, impigre jam studendum, in- 
corrupte vivendum est. Non inquam, 
jam ideo presertim studendum est, ut 
mentes vestras scientiz suavi salubrique 
esca pascatis, cultu splendido ornetis, 
honesta voluptate deliniatis; ut ex erudi- 
tione claritatem adsciscatis, opes con- 
quiratis, dignitates assequamini; non id- 
circo bene vivendum, ut alacri conscien- 
tia, integra fama, spe jucunda fruamini, 
_ salutemque denuo propriam consequam- 
ini: sed enim potius ad nobiliores quo- 
dammodo scopos collimantes, ut inde sub- 
sidio presidioque vestro rempublicam his 
egentem adjuvetis, labantem sustentetis, 
periclitantem conservetis. 

In eo siquidem cardine jam nostra om- 
nium salus vertitur, in eo prasertim ec- 
clesie fortuna versatur, quam undique 


_ 
ORATIO HABITA IN COMITIIs. 


densis agminibus infensi perduelles cir. 
cumsistunt, omnibus machinis admotis 
illam impetentes, cunctis, illam viribus 


ferociter oppugnantes, cum infesta signa 
palam inferentes, tum subdolas insidias 


clam intendentes. 
In vestrum sinum veritas, variis ab 
hostibus vexata, varlisque fluctibus jacta- 
ta, nusquam tranquilla confugit, ipsius 
vos assertores et vindices, vos protecto- 
res et propugnatores unicos implorans; 
nec ea jam omnino pacata frui licet, nisi 
confestim ad certamen vos accingatis, in 


arenam descendatis, strenue depugnetis, 


ipsam vobis vi et armis asseratis. 
Vestram religio fidem invocat, et 
promptas a vobis suppetias deposcit; 
quam importuni scilicet adversarii hi pen- 
itus evertere student, illi misere perver- 
tere connituntur. εὐ 


Vestra (si quidem ulla mortali) opera 


pax ut factionibus discerpta resarciatur, 
ordo ut turbis conquassatus instauretur, 


salus ut mille periculis involuta extrice-— 


tur, jam prestolantur. 
Multi jam ad portas Hannibales, agros 
nostros incursant, muros nostros obsident, 


vallis nostris insultant, nisi vos vigilanter - 


adsistatis, nisi viriliter obsistatis, statim 
irrupturi, statim omnia direpturi. Innu- 
meros perpetim Capitolinus ille flamen 
catholici sui potentatus satellites e cas- 
tris suis, e claustris, Θ᾽ seminariis effundit, 
copiosis opibus dotatos, amplissimisque 
mercedibus conductos, armis valide mu- 
nitos, animisque vehementer accensos, 
quibus nihil aliud est pensi, quam ut pop- 
uliS irrepant, virusque suum infundant, 


ut lubricos in castra transfugas abripien- 
do ecclesiam nostram, depopulentur, de- 


vastent, debellent, atque sub jugum mit- 
tant. 

Multos parasynagoge nostre zizanio- 
rum satores, turbarum incentores, nequi- 
tize et ineptize preecones fovent, animi pre- 
fracta contumacia, frontis impenetrabili 
duritia, ingenii versatilis astutia, lingue- 
que volubilis efficacia ad vulgus sedu- 
cendum mirifice comparatis, quibus et 
illud religio est (unica forsan religio) re- 
ligionem nostram pessundare. 

Quinimo complures tellus nostra gi- 
gantes_ protulit, impietatis immanes Ze- 
lotas ac pugiles acerimos; qui bello ca 
lis indicto, Deum e rebus extrudere, pie- 
tatem ab animis invellere mordicus adni- 
tuntur. 


Γ᾿ 


ORATIO HABITA IN COMITIIS. 493 


_ Quibus universis vos ferme solos ec- 
clesia, veritas, pietas, habent quos oppo- 
nant, salutis sue patronos et propugnato- 
res; vestris sua’Pergama dextris defen- 
denda committit, et accredit! A vobis uti- 
que nemo non expetit, non expectat, in- 
gruentes cervicibus nostris hinc duram 
servitutem, improbas fraudes et impostu- 
ras, inde profanam infidelitatem, ineffre- 
nem licentiam, factiosam pervicaciam, et 
enthusiasticos furores depelli. 

Que si minus prestentur, aut male 
succedant; si veritas erroribus succum- 
bat, si ab impietate religio profligetur ; si 
quicunque prevaleant inimici, vel eccle- 
size status utcunque convellatur, totum id 
quicquid emerserit dispendii vestre ad- 
scribetur inscitie, vel ignavie impropera- 
bitur ; et dum aliis forsan in damnum aut 
in ruinam cedet, vobis duntaxat in cri- 
‘men et opprobrium computabitur ; neque 
quisquam tunc erit, qui frustra vobis in- 
videnda hec otia contigisse, incassum in 
vos uberes istos proventus erogari, im- 
merito tantam vobis existimationem com- 
petere, tantam in vobis spem collocari 
non exclamabit. 

Ceterum ut his partibus rite defunga- 
mini, non segnis prestabit opera, non te- 
nuis sufficiet industria, non modice fa- 
cultates satis conducent; quin eo opus 
erit, ut ingenii nervos omnes intenda- 
tis, ut nulli non disciplinze gnaviter in- 
sudetis, ut omnigena eruditione non levi- 
ter tincti sitis, at funditus imbuamini: nec 
enim sperandum est, ut nuda veritas ar- 
matos errores subigat; ut imbellis pietas 
giganteam audaciam prosternat; ut ec- 
clesia solo nomine suo se indefensa tuea- 
tur; ut, nisi validis armis instructi, tot 
hostium copias sustinere, tantos aggres- 

-sorum impetus reprimere valeatis. 

᾿ς Veritatem nonulli veteratores antiqui- 
tatis obtentu suppressum eunt ; qui nempe 
dum novitia sua commenta, cruda dog- 
mata, musteos ritus hesternasque tradi- 
tiones propinant obtruduntque nobis, ni- 

hil interim magis quam profundam ve- 
tustatem pretexunt, Patres citant, syno- 
dos crepant, veteres historiolas narrant ; 
quorum ut Gibeoniticam simulationem 
detegatis fallacesque larvas detrahatis, 
eludatis technas, erroresque_refellatis, 
antiquitatis et ipsi scrinia diligenter excu- 
tere, Patrum scripta assidua manu revol- 
vere, conciliorum decreta et historiarum 
monumenta percallere debetis. 


Alii sophisticis tricis spinosisque ca- 
villis errores involvant, obtuse naris ani- 
mique simplicis homines, velut aranez 
muscas subtilitatum laqueis irretientes ; 
et demonstrationes subinde nescio quas 
(frivolas quidem illas, sed intricatas et 
captiosas) venditantes; cujusmodi pre- 
stigias ut quo et facile perspicere et ex- 
pedite detorquere valeatis, uti solidioris 
omnis philosophiz exquisitam notitiam 
indipiscamini, ut et non vulgari dispu- 
tandi solertia polleatis, ita et scholasticis 
argutiis strophisque dialectis, quantum 
suffecerit, assuescatis oportet. 

Sunt qui plebeculam auribus prehen- 
sam ab ecclesia divellunt; proflui sermo- 
nis illecrebris et populari suada demul- 
centes ipsam, inque suos casses illicien- 
tes; quo rum ad assultas coercendos, ex- 
pedit et vos flexanimi vim eloquii com- 
parare, ejusce presertim, quod ad vulgi 
captum hominumque communem sensum 
accommodatur. 

Alii nature singularem sibi peritiam 
arrogantes, methesisque pre se ferentes 
eximium studium, ex Epicurea penu de 
promptis telis religioni pugnam intentant ; 
neque cujusquam rei magis satagunt, 
quam ut divinam e mundo potestatem ac 
providentiam eliminent; horum ingratis- 
simorum certe mortalium ut detestanda 
compescatis ausa, vestri quoque pluri- 
mum interest nature penetralia scrutari, 
mundi phenomena curiose speculari, re- 
rum causas solerter indagare, diffusum 
per omnia Numen et singulis rebus im- 
cream sapientiz vestigia cum ipsi 
deprehendere, tum aliis commonstrare ; 
quin et istis (quibus hi feroculi sciolique 
nebulones tantopere insolescunt) mathe- 
matis ingenium vestrum exercere, exci- 
tare et exacuere. 

Neque demum linguas negligatis licet, 
scientiarum claves et eruditiones vestibu- 
la; sine quibus ipsi nec doctos intelli- 
gere, nec indoctos potestis erudire; et 
sapientia vobis vel nulla vel infans sit 
oportet. 

Ista scilicet, Academici, tot et tanta re- 
rum momenta vos ad quibuscunque stu- 
diis acriter incumbendum non tam invi- 
tant et suadent, quam urgent et cogunt; 
si vel existimationi vestre publiceque de 
vobis opinioni satisfactum, vel alma ma- 
tris honori dignitatique prospectum, vel 
ecclesie saluti pacique consultum vultis ; 


494 


imo (quod istis preepollet omnibus) si vo- 
bis cordi sit vestro erga Deum officio 
perfungi, divinzeque glorice inservire. 
Neque jam segniores ad honestam fru- 
gique vitam instituendam hic temporum 
status seculique genius stimulos admo- 
vent vobis; cum enim ubique terrarum 
perniciosa licentia grassetur, pravee con- 
suetudines invalescant, dissoluti mores 
inolescant, pestiferorum dogmatum cor- 
ruptele serpant, dissoluti mores contagi- 
osis exemplis propagentur, cum passim 
alibi luxuria furat, discordia flagret, ig- 
navia stagnet, improbitas omniscunque 
triumphet et dominetur; unde preter- 
quam. a yobis, inundantibus hisce malis 
obex aliquis, aut epidemicis hisce morbis 
remedium quodpiam expectetur ? quo 
profuga virtus nisi ad hoc asylum se con- 
ferat? ubinam integritas nisi in hoc por- 
tu conquiescat? qua in arce sobrietas in- 
“columis consistat? qna in officina soler- 
tia se exerceat ὃ ubi mentis alma simpli- 
citas, illibatus candor, suavis humanitas, 
et intemerata modestia non solium in quo 
regnent dico, sed locum ubi commoren- 
tur, inveniant? ubi sanctior et strictior 
disciplina vigeat? unde vivendi certe 
norme, vel exemplaria clara desuman- 
tur? quam aliam vitee cynosuram respi- 
ciat mundus, in opinionum salo fluctu- 
ans, aut inter errorum syrtes et scopulos 
velificans? Enimvyero nisi vos prompte 
succurritis, haud sanctis tantummodo 
preceptionibus homines ad optima que- 
que dirigentes, strenuis hortatibugimpel- 
lentes, sed et illustribus exemplis conspi- 
cue prelucentes, de rebus humanis con- 
clamatum est, ferinam in rabiem et bel- 
luinas sordes degenerat seculum ; in pre- 
ceps omnia ruunt, ac infimum vitiorum in 
barathrum subto demerguntur. 
Quinetiam ut huc unusquisque serio 
mentem advertat, invigiletque solicite, 
jam presertim opportunum est, quoniam 
in vos ceu virtutis unicos magistros du- 
cesque, ceu morum precipuos arbitros 
atque censores, flagitiorum assecle ani- 
mum perquam iniquum infensumque ge- 
runt; unde malignitates et invidie furia- 
libus cestris perciti fame vestre perpe- 
tim insidias struunt, sequiores de vobis 
rumusculos captant, et Academiis dede- 
cus impingendi undecunque pretextus 
aucupantur: quo magis si quando alias 
nunc certe vobis omnibus impensius alla- 
borandum est, neque vobis labes adsper- 


ORATIO HABITA IN COMITIIS. re 


gatur, nequa purrigatur ansa mores ves- 
tros sugillandi ; quin ut in his potius te 
ta pelluceat integritas, quanta facile tam 
a bonis et sapientibus viris laudem elici- — 
at, quam improborum atque vecordium 
obtrectationis compescat.. Sive genio ~ 
seculi ad luxum atque licentiam procli- 
vis, laxee quicquam consuetudinis hue 
irrépserit, aut intruserit se, nostrosque 
suo contagio mores affaverit, id protinus 
omne discutiatis et expurgetis. Η 
Hec, Academici, utinam ego non hae 
languida frigidaque (per tempestatis licet 
et occupationum estus excogitata) orati- 
one tenuiter innuere, leviterque perstrin- 
gere, sed efficaciore vi quadam dicendi 
vestrum in péctus altius imprimere, cla- 
visque quasi trabalibus infigere potuis~ 
sem; utcunque quod exilis facultas di- 
cendo consequi non potuit, enavabit ani- 
mus vovendo prestare ; neque mihi fer-— 
vide preces unquam deerunt, ut mentem 
Deus Opt. Max. vobis inspiret educatione 
vestra dignam, industrium in precordiis 
vestris vigorem accendat, rectissimos in 
tramites vite vestree cursum disponat; 
studiis denique vestris et institutis felici- 
ter obsecundet. Dixi. 


—— χψὕ. 


ree -ὄᾧ. 


DE SESTERIO. 


ob. 2x. 


IIS. Sestertius, 2 1-2 eris. 


X Denarius, 10 eris. 4!900|00|07 


5000/00} 09 
6 000/00} 11 


κερὰ | μι μ ell eed 


10;000|01|07 


20 000 0802 


Centum eris, 10 denaril. , 4 


50 000]0800 
θΘ0 000[0908 
70000111108 
80 0001121] 
90.00011406 


Mille wris, 100 denarii. 


DE SESTERIO. | 395 


Libra. 


1,006} 0000000008) 01/05 
2,0006}0000000016!02)11 
8,000! 0000000024 03/04 


ἢ 4,000|0000000032'05] 10 


mille Eris, 10,000 


20,000 | 0000000161) 0902 
30,000 00000002 


mae 40,000 |0000000322! 18] 04 


Sestertium semel, 
bis, 
ter, 
ἄς. 


6,000,000! 9900048437] 10! 01 
7,000,000 0900056510'98| 04 
8,000,000) 9900064583}06/08 
9,000,000 \9900072656|05; 0 
10,000,800) 0000080729) 13) 04 
ducenties, 20,000,000 000016 1458 06:08 
trecenties, 30,000,000 ΟΟ00242197 1000 
&c. 40,000,000 00003229 16. 13 
50,000,000 0000403645) 1608 
60,000,000 0000484375) 00! 00 
70,000,000) 0000565104 03/04 
80,000,000, 0000645833) 06/08 
90,000,000) 0000726562) 10/00 


100,000,000/000080729 1) 13) 04 


Sestertium centies, 


Sestertium millies, 
bis millies, 
ter millies, 

&c. 


’ 

900,000,000 0007265625| 00/00 
Sest. decies millies, 1,000,000,000|0008072916 1804 
vicies millies, 2,000,000,000 0016145833' 0008 
tricies millies, 3,000,000,000 0024218750) 0000 
&c. 4,000,000,000| 003229 1666) 13/04 
5,000,000,000 0040364583) 08 08 
6,000,000,000 0048437500) 00! 00 
7,000,000,000 0056510416) 13|04 
8,000,000,000/ 0064583333 0608 
9,000,000,000 0072656250) 00 00 
Sest. centies millies, 10,000,000,000 0080729 166) 13 04 
ducenties millies,20,000,000,000, 
trecenties millies,30,000 000,000 0242187500 00/00 

&c. 


50,000,000,000) 

60,000,000,000 0484375000) 00| 00 
70,000,000,000 0565 104.166] 13] 04 
80,000,000,000|0645883333) 36|08 
90,000,000,000|0726562500|00) 00 


100,000,000,000'80729 1666 1) 13/04 


Gassendus pecuniam Gallicam confert 
cum multiplis sestertii nummi: supponit 
autem denarium, sestertii quadruplum, 
sub primorum Cesarum temporibus, oc- 
tavam unciz partem equasse pondere: 
quam hypothesin aliquatenus redarguit 
noster Gravius: probat enim sub illis, 
qui Vespasiano priores imperarunt Cesa- 
ribus, varium et inconstans denarii fun- 
dus extitisse ; majus scilicet et minus al- 
ternatim, sepius tamen decrescendo, ita 
ut ab Augusto ad Vespasianum decreve- 
rit a septima parte unciz ad partem oc- 
tavam; in quo ferme statu perstitit a 
Vespaciano ad Alexandrum Severum.* 

Unde consequi videtur ad lectionem 
veterum authorum magis conducere, ut 
moderni nummi cum consulari denario 
(recentiore nimirum) comparentur, com- 
parentur, tum quoniam is stati certique 
ponderis fuit (uncie septimam partem 
adzquans), tum quia tempus, quo in usu ~ 
fuit, plerosque comprehendit poétas et 
historicos nobiliores, tum quia verisimili- 
us est precipuos authores ad hunc potius 
respexisse, quam ad Cesareum, illum 
mutabilem et nullo certo pondere defini- 
tum’. 

Denarium vero consularem noster Gra- 
vius® ex appensis multis denariis, ex eo- 
rundem cum aliis aureis argenteisque 
nummis (Romanis, Hebreis, Grecis, 
Persicis, &c.) collatione, et ex Vespasia- 
nei congil mensura deducit cum 62 gra- 
nis Anglicis equiponderare. Unde cum 
denarius noster octo grana pendat, con- 
sularis iste denarius valebit septem dena- 
rios nostros cum tribus quartis.‘ At de- 
narius Cesareus, 1-8th unciz pondus ha- 
bens, pendet, 54} grana, valebitque 
denarios 623. 

Breerwoodus autem denarium consu- 
larem (1-7 unciz pendentem) estimat 
denariis nostris 84; et Casareum (1-8 
unciz) denariis 7 1-2: que magna est a 
Gravio discrepantia. Sed is non videtur 
Romana pondera cum nostris accurate 
contulisse. 

In eo quoque graviter errare videtur 
idem Breerwoodus, quod Cesareum de- 
narium Attice drachme putat equalem ; 
cum huic potius equetur denarius consu- 
laris ; imo quum exquisitius rem _pensi- 


* De den. pag. 96, et 113. 

> Pag. 119. . 
* Pag. 61, 94, ἄτα. 

4 Pag. 81. 


496 ΡῈ SESTERIO. 


tando Attica drachma etiam consularem , ferre. Quibus ex suppositis adju _ 
denarium (tanto majorem Czsareo) 5|tabella computatur. — 
granis Anglicis exsuperet, ut luculente| Hec tabula continuari potest ad in 
probat Gravius.* tum, repetendo numerum ultima 
Consultius itaque visum est a Gravio | le summe librarum in qualibet ennead 
adsertis proportionibus adherere, et cum | ita fiet enneas subsequens. Semper ver 
consulari nummo pecunias nostras con-|retinetur in omni enneade eadem 8 
| _. {ma solidorum et denariorum respect 


eee 


| Conferatur ultima enneas cum pre 
* Pag. 72. 2° preecedenti. 


a 
a peg ee re σοςς 


Ep I ABA A ELI ORG I LOE | © 


POEMAT A. 


_ Mundus neque fuit, neque esse potuit ab ZEterno. 
, ANNO 1649. 


_Tentavi: mens Pegaseo super astra rotatu 
Millia seclorum tranavit prapete penna: 
_Temporis immensos tractus lustravit, et evi 
Semotos fontes; vidi incunabula rerum, 
Quum superi, infantes agerent solennia primi 
Natalis, lucisque sue promotus in oras 
Ipse recens nato Phebus rideret ocello. 
Nocturnis vidi surgentem e vestibus Hylen, 
Deformem, nudamque tuis, natura, figuris; 
Umbrosique chao caput hine pretervehor, inde 
Horrendum eterni pelagus mens longius audax 
Intrat ab angusti ripis declivibus evi. 
Usque fatigatus perplexo errore viarum 
Finibus invisis nec eodem calle relabor 
Attonitam in lucem squalenti e noctis abysso. 
Sic pia credulitas videt ipsa exordia mundi, 
Illustrata oculos divine aspergine lucis. 
Nec si recurrens temporis impetus 
Evolvat orbes innumerabiles, 

Motu retexens circulari 

Preteriti stadii labores, 

Recursitando deficiat licet 
Mundi fatiscens spiritus impiger, 

Distantias sic assequetur 

Longius effugientis evi. 

Gyrantur isthic multiplices suo 
τ rerniteses vortice reflue, 

Fontes abyssi seculorum, 

Invia succiduis senectus. 
Diffringerentur sphere adamantine, 
Extingueretur flammula syderum, 

Et desideret sol anhelus 

Hoe spatii nimiaum volando. 
Saturnus errans segnibus orbitis, 

Et luna bigis mobilioribus 
Rotata, eodem a fine, cursus 

Perficeret, numerosque eosdem. 

Nox atra Incem, vespera phosphorum, 
Lux clara noctem, phosphorus hesperum, 
Idem seipsum prevolaret 
Preecipiti nimium rotatu. 
Divina virtus aut senior foret 
ZEternitatis fontibus ipsius, 
Aut conferetur prolis etas 
| Dantis eam senio parentis. 
| Creatus orbis filius est nihil ; 
_ Est ante prolis mater originem, 
Eternitati est ante nullum, 
Ergo recens habeatur orbis. 


Creatura non potest creare. 
ANNO 1649. 


Qui cupis artificis vires ostendere dextre, 
Creator emulus Dei, 

Vade, patris magni validos imitare labores, 
Matris Nihil prosapia ; 

Nitere, maternam scelerati seminis alyvum 
Corrumpat incestus liquor, 

Arguet imbelles proles sperata parentes 
Nil filius tui, et nihil. 

I, steriles vacui campos hortare, colenti 
Ut sponte lzti obtemperent : 

Mellis ab exucca stillantes exprime caute, 
Et nectaris rivos sacri ; 

Paupere de vena macilenti marmor inanis 
Excide fidenti manu, 

Visceribusque chao calcem extrahe, nunc age 
Mausole, mirandas strues. {conde, 

Fae Gades Indus cireumfluat, insula fiat 
Ut letiori cingulo, 

Distantesque polos contactus jungat amicus, 
Det vesperze Eos osculum ; 

Perfice iu, que si Eurystheus mandata dedisset, 
Victus fuisset Hercules : 

Parva potes, Nihili ac Entis vicinia novit 
Distautiores terminos : 

Hec inter tu vincla jube, que conjuge magnus 
Maritat annulo Deus: 

In vacuum tua fac resonent edicta profundum, 
Auscultet auritum Nihil: 

Dic videant tenebre ; prestet responsa roganti 
Elinguis os silentii : 

Concipiat vestro in cerebro feecunda voluntas, 
Dein loquendo procreet : 

Sis vel uterque parens, sine conjuge Palladis 
Juno simulque Jupiter: [ers 

Siste parum, non illa potes, Res filia coeli ; 
Agnosce vires proprias : 

Clauderis exigue finito in carcere sphere, 
Et limites arctos habes, 

Ultra quos brevitate coercita brachia tollens 
Conatus audet irritus ; ! 

Servatrice manu moreris simul, atque resurgis 
Instantis unici mora ; 

Num vacat huic aliud progignere, cujus agun- 
Natalis et funus simul ? {tur 

Nec fugitive umbre, tenuis neque sustinet aer 
Impressiones verberum ; i 

Sic insensatum, quo quis mage percutit ipsum, 
Subsidit incapax Nihil. 

Ergo agnoscatur solius sermo Tonantis, 
Rerum stupendus artifex. 


498 


Dantur rationes Boni et Mali aterne et indispen- 
sabiles. 


ANNO 1651. 


Errieres formosa Dei constantis, Honestum, 

Progenies innata sui, primevius evo, 

Principioque prius, nullius jura parentis - 

Agnoscit, nulla derivat origine stirpem : 

Non ipsum sero feecunda protulit alvo 

Alma opifex duplicis mundi divina voluntas : 

Quin edicta Boni, quavis seniora loquela, 

Imperiis haud scita suis, nec jussa volendo 

Jura tremenda colit, nec mente recusat iniqua 

Ipse Deus, facilis Recto summittere cceli 

/Eternosfasces et sceptra regentia mundum : 

Divinum est servire Bono, placidisque mereri 

Obsequiis, nec se justo subducere posse. 

Siste, quis audebit leges przscribere ccelo, 

Quis laqueos mandare Jovi, superisque cate- 
nas ? 

Quis docili cervice jugum perferre Tonantem 

Asseret xtherei juris consultus ? an ora 

Frena coercebunt rerum moderantis habenas ? 

Nil miri, nec ccelum ideo domuere gigantes : 

Se regit et freenat, fines 5101 ponit Olympus: 

Immensum est mensura sui, sibi regula Rec- 
tum ; ' 

Is Deus est sibi, qui reliquis ; se limite claudit 

Virtus inconclusa ; sua est angustia celo ; 

Cancellos Justi capit infinita potestas : 

Non externa Venus domuit concreta profundo, 

Uritur invicto propriz bonitatis amore. 

Non sibi dissimiles fore, non exemplar honesti 

Conspicuum delere sui, non linquere tractus 

Signatos vellent superi, possentve volentes ; 

Quos, Helice propria vestigia certa regente, 

Extra se nunquam pellexit devius error. 

Si nulla ratione regant, discrimine nullo 

Jusque nefasque habeant, pro libertate potentes 

Elysio donare malos, in tartara bruto 

Fulmine dejicere insontes, non dicere promp- 
tum est, 

Nil refert Deus an terre moderentur alumni. 

Velle nefas non posse Dei est, sed velle tyranni : 

Quas idea Boni leges, agnoscit easdem 

Umbra coeva Boni Pravum, et contrarius hos- 
tis: 

Hee duo sunt Camarina duplex, infixa profun- 
do, 

Non ullis jactanda ruentis fluctibus evi: 

Rident imbelles digitos, viresque sororum 

Fila colo non texta sua, decreta priusquam 

Licia prima cito torquerent pollice Parce. 

Quin et ab his fatum ducit sua stamina lanis, 

Ac Vulcanus ab his finxit sua vincla metallis: 

Non ea contingit faciles emergere in ortus, 

Deinde pudens caput in primos abscondere 
fontes, 

Sic Epicureus radios variavit Apollo : 

Non ita qui stabili semper fulgore coruscans 

Sol noster, nequit ipse suas extinguere flam- 
mas : 

Illis ceu stygiz voto constringitur unde, 

Nulla quibus possunt exolvi secula vinclis : 

Lassaret digitos Jovis hos evolvere nodos ; 

Non licet has fixas Arctos demergere ponto. 

Mendaces Pulchrum fucos admittere nescit, 

Nativeque decus charum deponere forme : 

Nec deforme malum quavis mutaverit arte 


SPARSA QUASDAM POEMATA. 


Finge Deum indulgere malis, obducere nubem ~ 
Fraudibus, et tuta convolvere crimina nocte; 
Vera loqui et facere; affectus cohibere ruente 
Thure pio superos venerari, mente parentes, __ 
Turpe sit et nemesis mereatur verbera juste; 
Ergo perire Deos, tenebras diffundere solem, — 
Et lapides sapere, ac Sophiam stultescere 
fingis : | ἣν 
Ergo nives fidis Jambant incendia flammis; — 
Expers sit rationis homo, sevam agna Leenam 
Induat, et Libycos populetur fervida saltus; — 
Facta volente Deo fiant infecta, fuisse j 
Cesset preteritum, Clotho sua fila retexat ; 
Distet idem sibi, sed coeant contraria in unum. 
Scilicet ideas Recti a discrimine tutas — 
Arce sue divina tegit sapientia Mentis. 


ZEthiopes vultus specie candentis Honesti. : 


Dantur Substantiea incorporee Natura sua Immor= 7 é 
tales. 


ANNO 1651. 


Esse sacre cceleste genus spectabile menti, 
Perenne et expers corporis, 

Ore, nec ambiguo, pronunciat augur Apollo, 
Pronunciando comprobat, ae 

Cum flammis Pythiam presago arcana furore — 
Vis estuantem corripit, ν 

Interioris et ex adytis emurmurat orbis 
Insaniens facundia. 

Hoc Dodonzz quoties sonuere columbe, 
Lybumque cornutus pater ? 

Emicuit quoties veri hee scintilla profundi 
Cavernulis Trophonii ? ; 

Quin et ei tristes umbre squalentis Averni 
Radios suos accommodant. a 

Thessalici precibus que flectitur auris agyrtse, 
Quis commovetur ritibus ? 

Que freta vis celata quatit, concussaque sistit, 
Abigitque ventos et vocat ? 

Machina que profugos sua in ostia retrahit _ 
amnes, 
Ripis suis mirantibus ? 

Cur vetula mandante fugacia nubila parent, — 
Tremulique montes audiunt ? py 

Queis Magus ex Epheso Romani fata tyranni — 
Oculis videbat, an suis ? ~ Ὁ : 

Quid vatum inspirat coelesti pectora flatu, 
Laxata claustris corporis, 

Ceecum Dircei senis ut collustret ocellum 
Lumen futuri preescium ? 

Talibus arguitur signis abscondita virtus, aif 
Tenebreeque Yerum illuminant, ἣ 

Quo mihi ceelestes oculos, quibus altera mundi : 
Excelsioris conspicer aa 

Regna per immensos ]ucem sorbentia tractus 
Serenitatis limpide, ; 

Si diffusa animi regio, liberrima tetris 
Foetentis Hyles sordibus, 

Ceu Libyce tellus deserta jaceret eremi, 
Referta nullis incolis ¢ 

E veco corpus tam multa tuebitur antro, 
Animusque cernet nil sui? 

Sin et magnifici preetoria regia ceeli 
Nullos habent satellites, + 

Stipat Achzemenei terrestria Susa tyranni— 
Augustior frequentia ; | 

' Sepius et justos quesiti ad muneris usus 


{ 


ες SPARSA QUAEDAM POEMATA. 499 


Deerunt ministri celites ; 

Nem rotet immanes gyris constantibus orbes 

ο΄ _Immunis ether spiritus? 

Quis Pallenez celebret solennia palme, 

᾿ς Hymnisque letificet deos ? 
-Queis Deus affulget, queis divitis ille recludi 
Sinus stupendos gloriz ? ᾿ 

Quis pellucenti divinum pectore lumen 

xs Admittit et repercutit ? ‘ 

Quis pia vota hominum fidis attolleret alis 
Idem reportans premia ? 

Insidiis quis fortune tutetur inique 

Urbes, viros, provincias ? 

Usque perutile, tam sanctum genus, orbis origo 
Quid obstitit ne conderet ? 

Non potuit? minus est puras accendere flam- 

mas 

Similes parenti proprio, 

Cogere quam crassos terrena e feece vapores 

° Jam dispares pulchro patri ? 

Noluit ? impertire suos divina nitores 
Haud invidet benignitas. 

Ergo ruat vacuo senior Gargettius horto 

Suicida sevo dugmate : 

Angelicas certo produnt existere formas 

ἂς Ratio, fides, oracula : 

‘Ergo datur species, sincerior ethere puro, 
Tenuique vento rarior, ; 

Foeda venenose que vincula respuit Hyles, 

+ Lethi malignos fomites. 


Dantur forme substantiales. 
ANNO 1652. 


SisTe parum quisquis ceca vertigine mundum 
Currere, divine nohile mentis opus, 
Credis, et ignave rigidis impulsibus Hyles 
. Vivida nature gesta potentis agi; 
Qui rerum exclusis moderantibus intima for- 
mis 
Constare exanimi singula mole putas ; 
Inspice picta Deum rutilis pallatia flammis, 
Quaque patent lati cerula regna poli : 
Brutane materies eterna lege gubernat 
Ordine fixa suo sydera, mota suo? 
Quin indefessis potius ludentia gyris 
Spiritus arcanis viribus astra rotat. 
Que tua percellit jucundis lumina telis 
Lux, queque aurato sydera crine tegit, 
Tota quid est nisi forma, decus, substantia ceeli, 
Impuri nihil aut materialis habens? 
Lilam hauris oculo, sine et illucescere menti, 
Ac animi tenebras irradiare tui. 
Quid celum petis, et luna deducere formas 
Niteris, ingrati Musa laboris amans ? 
Terra quoque innumeras feecunda mater ab 
alvo 
Fandit, et in tepido nutrit amica sinu: 
Testor veris opes et gaudia divitis horti, et 
Que tegit omnigenus florida prata color: 
Ecce illibato decertat purpura lacti : 
Judice me, neutri cedis, amcne viror ; 
Non ita materies distinguere mille figuras, 
‘Non ita prata valet pingere mille modis, 
utet pellem licet et se Protea jactet, 
Ac sub multiplici veste latere sciat. 
it internam species externa, aliusque 


Vultus inesse aliud cor animumque docet. 
Quin tacitas intus sub opaco tegmine formas 
Versari, et nutu flectere cuncta suo, 
(Non seeus ac brevibus majestas Persica sutis 
eae sub imperio AEgyptum Asiamque 
suo 
Proditur indiciis sub aprico sole peractis, 
Artificemque suum grande fatetur opus. 
Thurane que perflant placido Nabathza vapore 
Rura, aut quos spirant arva Sabea crocos, 
Alliaque ingratis caput avertentia fumis 
(Allia Niliacis annumerata deis) 
Pestanisque vigens horti regina rosetis, 
Diraque Socratice causa cicuta necis, 
Vel nulla gaudent, vel eadem singula forma, 
Pugnantesque uno fonte petuntur aque ? 
Segnis massa potest nihil, haud contraria sal- 
tem ; 
Nec bene materies, nee male, opifor, olet : 
Que rebus tribuit varias demitque figuras, 
Que diversa dedit ludere, forma fuit : 
Illa sub augusti specie preponderat auri, 
Illa levem plumam in summa volare facit : 
Hac duce procere nituntur in thera cedri, 
Flumineasque salix arida querit aquas. 
Muta suas dicunt operando animalia, possunt 
Viva etiam formas dicere voce suas : 
Indicat has raucis mugitibus aera complens 
Taurus, et argutis has philomela sonis. 
Quas miramur egpi fabricas fulvique leonis, 
Exstruxit docta forma operosa manu : 
Cura sagax mentis, non preceps impetus Hyles, 
Facta adeo nobis ingeniosa dedit. ; 
Forma voluptates agnoscit, forma dolores, 
Conscia sola boni, conscia sola mali : 
Que sedet in dorso lente gradientis aselli 
Sentit, et horrendum forma gemescit onus : 
Impetis absurdo torpentem verbere massam, 
Materiz nervos irrita pungit acus. 
Quid referam humanas mentes, sublimia celi 
Germina, et illustri semine creta Deum ? 
Cum quibus exanimum satagens confundere 
corpus 
Amens se (et me etiam) judice semper erit, 
Qui pedibus saltem manibusque aut sanguine 
crasso 
Exercere putat se rationis opus. 
Rebus inesse igitur plures ab origine formas, 
Sydera, terra, anime, vita, animusque pro- 
bant. 


Conscientia erronea obligat. 
ANNO 1652. 


TyYRANNE vite, fax temeraria, 
Infide dux, ignobile vinculam, 
Sydus dolosum, enigma mentis, 
Ingenui labyrinthe voti, 
Assensus errans, invalide potens 
Matris propago ; quem vetuit Deus 
Nasci, sed orto principatum 
Attribuit regimenque sanctum : 
Tuum fatentes imperium odimus, 
Quod deprecamur suscipimus jugum ; 
Una fagande, una sequende, 
Despiciende, colende princeps. 
Lex mentis omni lege valentior, 


500 SPARSA QUAZDAM POEMATA. . 


Lux mentis omni luce micantior, Hoc sua rideri numina torva vocat. 0 
Jus prepotentis veritatis, Exigit ceequali reparari debita lance, he i 
Vel specie simulata vincunt. Non erit injusto mitis, iniqua sibi: Ϊ 
Ne pergeremus tramite lubrico Criminis unius maculam non eluet evum, _ fet 
Natura certum constituit ducem : Derivat labem in secula mille suam. . ᾿ 
Errare nolle est sammus error, Hos simul ac vidit, simul est miserata rigores, To 
Hac duce pregrediente nobis. Progenies ceeli nobilis, equa Deo ; ἫΣ Q 
Si nulla portum sydera preferunt, Faturque O durz mortalia subdita legi! Qu 
Tristi renidet nulla Helice polo, O nimium juris pacta severa mei! fi 
Vaga feretur navigator Sic jacet addictus miser immortalibus umbris is 
Equoris Jonii procella. Luctari debet e carcere nulla dies! a » 
Fac quod videtur luminibus tuis, Gutta salutaris nostro de vulnere stillet, ist 
Fac quod putatur judicio tuo: Prosiliant venis pura fluenta meis. i 
Judex refelli, falli ocellus Hos ubi gustavit vindex Astrea liquores, jr 
Possit, uterque tamen sequendus. Risit, et a crudo vanuit ore rubor ; i 
Distant remotis tractibus invicem Deposuit satiata sitim. votumque nocendi, in 
Legum voluntas nostraque, conjugat Prorsus ab immiti facta benigna Dea: ἢ 
Mens dissideutes, hee potestas Hac commutavit mors haud invita seipsam ys 
Jus statuit, statuitque iniquum: Morte, per hoc fatum vincere visa satis : "ΝΗ 
Hee abrogetur justitiz arbitra, Post hac dediscens Nemesis sua verbera plagas πὶ 
In ceca stulti proripimur vada ; Commisit Veneris flagra cremanda viro. _ fe 
Hac luce pauca destituti Sponsorem tantum jus summum admisit, in Te 
Ancipites tenebras subimus. illo ᾧ 
Hic nodus artem vindicis Gidipi, ’ Grandis amor, locuples copia, certa fides. TN he 
Hec antecedentem bivia Herculem, Non impune Deus tulit ipse remittere culpam; — ἢ 
Perplexitas hec tortuosa Inde vel hine certo pondere pcena ruit. eH Tis 
Dedaleas operas requirit : Promissa huc patribus, previsaque vatibus, | 
Lex illud, illud mandat opinio. umbris ot 
Dedit minori sceptra potentior, Occultata, fide credita, vota prece ; ᾿ 
Diis elocutis obserantur, Huc sua pretendunt veteres mysteria forme, mn 
Quz sibi mox reteguntur, aures. Hoe caput antique relligionis erat. 1 ) 
Menti repugnet si manus improba, Exulis hic hirci czedes, hic simplicis agni, lis 
Hec fecit equum, hec jussit iniquius ; Hic socie fidi turturis omen habet. OA 
‘Non laude numen, sed rependet Sanguine que fuso populi delicta piavit, a) i 
Supplicio digitos rebelles. Hujus sustinuit victima czsa vices. I) 
Errore tingat barbara credulas Nam nec nare Deus bibula nidoribus are. γι 
Si corda flectens /Esonidas, movet Incubuit, liquide nubila carnis amans, ) 
Necesse rursus, guin piumque Nec bruta magnas animas virtute redemit, _ al). 
Tingere se patrio cruore. Nec vili veniam conditione dedit ; Ny, 
Ergo Respexit prisco devotam foedere vitam, _ 4 | | 
Quod cuique scitur Numinis est loco, Displicuit tante haud eminus umbra rei. | 
Cogens vereri; nostra scientia, Quin istos etiam mores transmisit in orbem | 
Seu vera sit seu ficta, nosmet Princeps Tartarei carceris, iste malus ; |p, 
Compede prevalida coercet. Qui quum ementiti simulator Numinis esset, ==), 
Instituit simili religione coli : te 
Hinc olim immanes Tyrii Saturnia placant i 
Numina, sacrilegi per fera pacta sacri. ΕΠ ἢ 
Christus per mortem fuit sacrificium proprie ex- | Herculis hine ritus, altaria Tauridis, et que 4 
piatorium pro peccatis. | Ceedibus infecit Graia puella suis. | | 
Sic radiat verum magis, allucenubus umbris,; ἢ 
ANNO 1652. Expiat inferno teste piacla cruor. | 
QO mage damnati Furiis incredule regni, | ᾿ 
Pora diu factis hominum patientia Divum Extorris Getico Sarmata digne gelu! : 
* Extremam tandem sensit adesse sitim : Desine, nam positas vindicta resuscitat iras, 
Ceu propinato vultus rubuere veneno, Reffluit in latices vestra medela 5105... 
Torruit accensus viscera clausa focus ; Abnuis ut Christum tua crimina morte piasse, ἢς 
Quid sitiente Deo tantum compesceret estum, Amplius hac Christi morte piantis eges. ΟΝ 
Qui liquor, aut qualis sufficit haustus aque ? | Sic delicta luit sua per compendia mundus, _— 
Non myste si pro libamine Nerea totum Totque malis hominum subditur unus homo. 
Funderet in patinas officiosa manus. i 
᾿ 


Peccantes vindicta jubet depascere venas, 
Restingui haud aliis fontibus ardor habet 


An tenuis prosit spernendi gutta cruoris, Obedientia Christi non tollit obedientiam Chris- 
Vilior an meestis lacryma fusa genis? tianam. ; 
Pestis adhuc desevit, inexorabilis, illi 
Balsama ne tribuat nobiliora Deus. ANNO 1652. 
Precipitis sensus, pronique Astrea doloris ; 
Multa, sed pura, preedita bile Dea est ; Queis gravis incumbit moles mundana ¢0- 
Eternis odiis, invicta pungitur ira, lumnis ? 
Nulla mollescunt pectora dura prece ; Quo nititur fundamine ? 


Orari venias, et blanda piamina culpe, Que movet immoto, que continet ordine virtus 


Celum, solum, salum, omnia ? 
Imperium, obsequium ; leges pollentis honesti 
Jus imperans, pietas sequens ; 
Heccine qui statuit, serie convelleret ipse 
Preepostera discors sibi ? 
Vincula seclorum laxaret Conditor arcte 
Queis obligavit secula ? 
Quos fecit justos, justos non esse licere 
Haud sancta prestat sanctitas. 
Assidet invidiz, legem sibi ferre merendi, 
Peccandi aliis licentiam. 
Justitize celebres titulos, insignia cceli, 
Inscripta dipthere Jovis, 
Arripere impuros negat Optimus 1116, recusat: 
Nomen dari, rem subtrahi : 
Quod meruit dici, meruit quoque fortius esse, 
Quod imputari, et effici. 
An satis externa speciosus pelle nitescat 
Maculosus intima cute? 
Quid, qui se nobis descensu fecerat equum, 
Ferat is sibi nos dispares ? 
Frena suo implicuit, nostrone extorsit ab ore ? 
Se jussit et nos non jubet ? 
Nec nostris urgenda tulit vestigia plantis 
Dux invium calcans iter ? 
Discipulusne sui temnat dictata magistri, 
Famulusve heri, miles ducis ? 
Quod sua colla jugo Deus ipse inclusit eodem, 
Tu subjugari respuis ? 
Quod didicit Dominus servili lege teneri, 
Dediscet assecla obsequi ? 
An minor obsequio laus est, tenuataque virtus, 
Divina vis quod paruit ? 
Num Christi pietas, quasi Saturnina, voravit 
Nostram piam ejus filiam ? 
Non exhausit adhuc fluvios mare, 
. dum 
Major minorem absorbuit ? 
Non nisi conducto radiari lumine prebet 
Errantis omen stellule ; 
Que prope ceelestes, aditus infigitur orbis 
Augustioris limini 
Pura mente bibit radios, et rejicit auctos 
Operum bonorum foenore. 
Celsius officium qua niti debuit ala, 
Hac deprimetur fortius ? 
Fax sacra que Domini accendit precordia, nos- 
tram 
Extinguet observantiam ? 
Quo stimulante jubet virtus intendere cursum 
Calear inhibebit impetum ? 
Debita quo graviore Deus cumulavit νυ, 
Eo minus solvenda sunt ? 
Anne honor a superis cedet mortalibus equus, 
Corona par, et premium 7 
Seu quis magnanimo flagret virtutis amore, 
Colat Deos, homines juvet, 
Seu Lerna scelerum stagnet fotente, repugnet 
Aliis, Diis, patriee, sibi ? 
_ Hoc pedibus sanctis tritum est dispungere cal- 
lem, 
Virtutis ad astra lacteum : 
Ut positi adversa regione petantur eadem 
Olympus et Avernus via. 
Exue fallaces laqueos, spes projice vanas, 
τς Blandis inherens somniis, 
Qui pennis cera junctis ascendere ceelum, 
Mollive vis ignavia : 
| Connubio stabili gaudent, plaudente Hymeneo, 
᾿ς Beatitudo et sanctitas. 


gratia non- 


SPARSA QU/ZDAM POEMATA. 


501 


Jugis amicitie fatali foedere vita 
Eterna nectitur bone. 

Justos esse malos non ipsa Astrea, beatos 
Non ipsa det felicitas. 

Christus parendo sanctis non officit actis, 
Ea sed docet, jubet, juvat. 


Terram esse in mundi centro sitam nullis argu- 
mentis evincitur. 


ANNO 1653. 


O nrmivum faciles prono celestia sensu 

Metiri, radiisque oculi finire pusilli! 

Nempe patent circa picti laquearea cceli 

Syderibus stipata, cavi seu fornice vitri 

Implantate agiles jaculentur Jumina flamme. 

Scilicet hos tenuis visus describere fines 

Jussit et hac mundi campum sepire figura : 

Iste equas stellis designat in ethere sedes, 

Seu cursu stabili dubiove errore ferantur ; 

Ille brevi solem facile constringeret arca ; 

Et paribus suadet spatiis distantia mundi 

Meenia tellurem patulo complectier orbe. 

Haud aliter stetit in mediis erratica terris 

Delos, et in medio rupes sedet alta profundo, 

Cujus spumoso Justranti e vertice circa 

Omnia pontus erunt, deerunt quoque littora 
ponto. 

Sic quem fata sinent lunam conscendere pennis 

Anseris innixum, vel dira mole gigantum, 

Se putet in medio rerum consistere puncto, 

Et circum quali convert sydera gyro. 

Sphera brevis sensus, cceli diffusa ; capessat 

Judicium ratio, que cum sit nulla, valete. 


Hypothesis Cartesiana de materia et motu haud 
satisfacit precipuis nature phenoments. 


ANNO 1653. 


Atumne ceeli; flos sophie ; latex, 
Libella, lumem, lima scientie ; 
Dilecte vero vir ; fidelis 

Artis et ingenti magister ; 
Prostrata cujus cuspide Martia 
Ignava collum flexit opinio, 

Nitens arene, comprimensque 

Deciduas cubito columnas ; 
Retusa sub quo vindice tetrica 
Preejudicandi cessit iniquitas, 

Sophistice contentiosa, 

Et temere ingeneratus error ; 
Ignosce sanctis, maxime Cartesi, 
Si Musa vecors manibus obstrepit, 

Ignosce, nos te curiose, 

Dum tua deserimus, sequemur ; 
Queque abrogata lege tyrannidis 
Exegeris suffragia libera 

Dicemus, en te adversus ipsum 

Intrepido speculamur ore, 
Timere noli: spiritus arduas 
Nisu impotenti succutiens domus 

Radice figit desunata 

Excidio tabulata tristi. 

Ingens pusillo machina brachio 


τ 
ε 


- 


Impulsa stabit: fortius impetum 
En admovemus; ve, tremendo 
Verbere personuere nubes ! 
Heu quale visum lumina preferunt 
Invita turpis conjugii, sacer 
Quod nolit Hymen auspicate 
Ignibus irradiare tede. 
Informis Hyle, lurida, vivide 
Immunis aure prorsus et ingeni, 
Et quapiam vertiginosus 
Mobilior, Jeviorque pluma 
Motus, perennis connubii jugum 
Subiere, faustos accipit annulos 


Sponsus triumphans, sponsa sordens . 


Pellibus induitur decoris. 
Junctis nefanda lege parentibus, 
Lucina presens innumeros dedit 

Forma nitentes invidenda, 

Cartesio perhibente, foetus. 
Pregnantis Hyles filia prodiit 
Pulchra universi machina, ccerulus 

Ether, ferax telluris almeze 

Campus, et oceani fluentis. 
Huc nempe ceelestis recidit labos, 
Fecisse quondam res numero duas, 

Donasse nobis versipellem 

Protea, pennigerumque motum. 
Quas scena mundi visibus objicit 
Lusus decentis perpeiuas vices, — 

Persona duplex sustinebit ? 

Huic Deus invigilet theatro? 
An mundi ocellos, ztheris incolas 
Ceco fluentes volvier impetu 

Volubilis vis bruta molis 

Ordine perpetuo incitabit ὁ 
Non cura mentis, non manus artifex, 
Sed prosper aptz materiz fluor, 

Quas torpidi miramur zdes 

Struxit equo, volucrique cervo ? 
Nec sempiterni turbinis emulum 
Cer sponte gyrat mille volumina, 

Reciprocas sed obsequendo 

Incipit atque perennat undas ? 
Quid jam cupressi funebris aut cedri 
Ortus, vigores, semina cogitem ? 

Non illa rector spiritus, sed 

Materies operosa prodit. 

Cicuta tristis, salvia sospitans, 
Conyza feetens, flos Paphiz rose, 
Utreque surgunt ex iisdem 

Seminibus, vel utreque nullis 
Crescens metalli venula pauperis 
Centum moratur syderis ambitus, 

Lasciva dum forte expetitas 

Mechanice peragit choreas. 

Propensa nusquam passio prenditur, 


Infensa nusquam ; cuncta potens amor, 


Sevum odium, finesque rerum 

Exilium subeunt acerbum ; 
Non appetitus viribus insiti, 

Sed tela vibrans, ac atomos truces, 
Lupus, monenti te Renate, 

Exanimam procul arcet agnam, 
Hoc mens acumen languidior ferat, 
Et tam corusce vim sapientiz, 

Inscitize O felix asylum, 

Pande fores anime fugaci ! 
Quin ista nude lucidus arbiter 
Nature ocellis falsa fatentibus 

Juraret interpres Deorum, 
Si recitare vacaret, Hermes. 


SPARSA QUEDAM POEMATA. 


Reverendissimo Magistro, et dignissimis ἡ 
Collegii 5. 8. Trinitat. Cantabrigie. 


Pe: O 1655. 


ITE preces υἱδηδιόν rutilum moderantis ( 
pum, 
(Vati siqua fides), ecelesti semine crete, — 
Ite, Patrem vestrum placido mulcete 
Ut vestra virtute polo deducta sereno 
(In nutu sedet illa Dei, precibusque vocate ἊΝ 
Supplicibus terras niveis circumvolat alis) "ἃ 
Alma Salus, comitem non aspernata Came 
Languentem licet, et vestigia tarda trahente 
Desertisque sui ripis Heliconis egentem, 
A ripis gyro ludentibus, alveus intra a 
Quas clari Sequane Lydo fluit emulus amni, 
Ad doctos pontes, tumidis quos alluit acer __ 
Camus aquis, Camus quo non dilectior alter 
Rivulus Aonidas conspergit rore puellas, 
(Nec veteres olim qui preterfluxit Athenas 
Nec qui Parisiis preebet modo balnea ΜΩ͂Ν is 
Carpat iter matrique memor se impertiat 8 
Sexque decemque uteris, millena prole be 
Officiumque pii commendet nomine gnati: 
Sed tibi preecipue, reliquas preclara sorores — 
Ut parvos inter Pheebi soror emicat ignes, 
/Edes sacra Deo, cujus subsistere trinum 
Colligat arcano simplex essentia nodo. 
Vos, “dulces anime, ceecis quibus intima flam-. 
mis 
Pectora carpit amor sanctus candentis hon 
Quosque docent sua sublimes mysteria on 
Nostra salus petit et charis complexibus a 
Sed levis obsequii est facilem dixisse slit 
Heec manat prono cordis de fonte fluento; — 


ἘΞ ee ee ee ae Oe τ το eS τ τς we ew 


Majus opus superest, humeris gravioribu Bey 

tum, * =i Tae Het 
Officiis equale meis, sed viribus i impar, | : Ies 
Que vestro vidisse ferunt accepta favori ς᾽ i Ag 


Debilis exigui custodes luminis orbes, . 

In tenui tabula vestri$ quoque tradere ocellisg! | a 
Quzeque iter objecti spectacula debita vestris 
Auribus, anguste numeris includere Muse. ‘Na 
Sed quoniam dedit hoe ccelum mutantibus (f 


usus ἐδ 
Nonpunquam dubiis expandere carbasa ve 7 it 
Difficilique viee tremulas committere Diente νη. Ai 


Nitar, et objectum aggrediar superare laborem, fa 
Annuat inceptis audacibus zquus Apollo. ᾿ 
Postquam Thesea puppis rugosior, Argus _ 
Que numerare annos, Argique foramina posset, 
Ignibus exponi quam seevis dignior undis, 
Excepisse sinu lacero gavisa recentem 
Fortune nautam non disparis, alta petisset 
/Equora, seu naso Nereus ridebat adunco, 
Seu miseratus erat formidinis indiga juste 4 
Corda suam dubizeque fidem tentasse corm 
Quicquid erat (nam causa latet) subsidere 

sum est 
Marmor iners ponti, nimioque equale sereno: 
Non ita compositum, tenui cum carcere V 
Dulichius conclusit utris, nee quando 
Agmen in /£olii clausiris compescitur 
Non conspecta prius, nec corrugata profundi 
Arridet facies. animum mentita ‘faventem ; 
Vultus amicitiam spirat, sed viscera bellu 
E quibus eructans salsi violenta vaporis ~ 
Tela fodit stomachum, reseratque — 

nostro 


SPARSA QUAZDAM POEMATA. 


- Querens extorquere suo quod ventre recondat. 
| ear quocungue tridente resedat 
rtius et medico sanat przcordia visa 
Alma parens tellus, exhalans aera duleem 
i 6 maris; cujus simul atque tu- 


emur 
ita Marte favente animosis littora Neusti, 
it nova vis animos, nova vita pererrat 
Corpus, et excedit peregrini nausea celi. - 
Sic patriis ejectus aquis maris incola languet 
Squamiger, in dulces cum vi torrentis iniqui 
Excidit alveolos, insulsaque pocula gustat. 
Qui si forte suos, ποία felice relatus 
clemente manu, Neptunia regna, penates 
— amissi renovans momenta vigoris, 
In mediam sese pernix jaculatur abyssum ; 
Sic nos in nostras reduces transivimus auras, 
Portumque appulimus; cui spem mandasse 
salutis, 
Fortuneque sue impulsam civilibus undis 
Commisisse ratem fertur rex maximus, alba 
Cujus in augusto florescunt lilia scuto, 
Qui parvam titulis Diepam regalibus auxit. 
Crediderim Henricum, quo non sincerius alter 
Numen adorabat devota mente Diones, 
Gallia salva viris vix unquam debuit) armis 
mineis voluisse suam concredere sortem ; 
Scilicet ignari cunas reperire Deorum | 
E Paphia Venerem cupiunt deducere spuma ; 
Nam qui Diepenses mulierum turba plateas 
Qualis adimpleat attonitis lustrarit ocellis, 
Queis haud sufficeret gignendis terra, putavit 
Justius hanc isti genituram cedere ponto : 
Sed quum mille vides, non est spectabilis una, 
Hoc tantum Venerem nostris abjudicat undis. 
Nec tamen hisce magis genitrix dilexit amorum 
Threicium lasciva Deum: correpta furore 
Pectora sepe movent durum certamen, iisdem 
Hectora queis incessebat Telamonius armis. 
Testis eram, lectis vicino in littore saxis 
Agmen Amazonium (szvis suadentibus iris) 
Femineos onerasse sinus, que grandine densa 
Dirus in oppositam disploderet impetus arcem, 
ge colit invisis data prefectura tributis. 
ec tamen hoc animal solum dominatur ibidem 
(Hand loquor ex animo, liceatque impune 
jocari) : 
Huic affine aliud, longuinquo Hyperionis ortu 
Advectum, pollens etiam conamine linguz, 
Garrulum, et humani simulator strenuus oris, 
pictamque cutem jactans pellemque deco- 
ram, 
(Et que dicta prius, ne rem repetamus ean- 
dem ) 
Affiuit hic nomenque hujus disseminat ore. 
Sed magis artifices digiti, manuumque labores 
Atque pedum, quorum juncte solertia cure 
In rebus magnas operas exilibus edit. 
Ecce levi pedis impulsu nodosa rotatur 
Buxus, in extremis acies quos bina terebrat 
Cerne polos, in quos immotus desinit axis, 
Dum medium se chorda sequax circumplicat, 
instar 
Lubrica per ramos sinuantis terga colubri. 
Imminet ex alto procere surculus orni 
Nondum etate rigens, primisque avulsus in 


i chordam fidi lapsantem compede nodi 
ontinet, ipse recurvato deflectitur areu ; 
niculi reliquum sed finem mobile liguum 


΄ 


Excipit, et variis vicibus surgensque cadensque 

Incurvat teretem, detortamque erigit ornum, 

Ut pedibus plaeuit, pedibus labor iste dicatur. 

Dum maaus intentans aciem revolubile buxum 

Levigat, et placite exsculpit simulachra figure : 

Omnia presertim studio, ceu Protea quendam, 

Numidicum vertunt ebur in miracula rerum ; 

Nunc in subtiles tanquam Vulcania vincla 

Diducunt telas, digitisque trementibus instant ; 

(Materia in tenui laus maxima ponitur artis) 

Nunc denso thecarum inspergunt tegmina flore, 

Ac dente ex uno fabricantur plurima membra. 

Verum alio vocor, obstrepero quo vellicat au- 
rem 

Murmure, et his potiora dari miracula clamat, 

Fama nota prius, non lumine visa fideli. 

Relligio non una, sed uno nomine jactans, 

Dissona consensu, dissensu consona miro. 

Quam varii mores et vite regula dispar ! 

Temporibus diversus honos, adytisque, cibis- 
que, : 

Diisque colunt quorum non equo numina 
cultu ; 

Multiplicesque habitus, et vestis discolor usus, 

Collata adversus Junonia cederet Iris, 

Plures ostentat Thaumantias ista colores, 

Francisci fecunda domus, cui simplice trunco 

Plurimus assurgit numeroso palmite ramus. 

Ille recollectos mores, alium iste cucullum, 

Hic circumjectos funes in nomine jactat. 

Gens assueta pati quicquid reperire molesti 

Ingenium, aut natura potest infligere duri, 

Quam possent matrem, malunt sentire nover- 
cam : 

Non illis nitet et tenera sub sindone gaudet, 

At riget hirsutis pellis circundata setis: 

Contiguis plante lignis nituntur, lisque 

Duritie certare valent, dum tibia nuda, 

Et quam sola tegit patientia, nobile velum, 

Quos habet ardores estas, quas bruma pruinas 

Despicit, atque omnes celorum provocat iras. 

Est infame malum, cujus perterrita vultum 

Non secus ac diram lethalibus horret Erynnin 

Armatam facibus, Stygiosque in crinibus an- 
gues 

Gens hominum, et jugi sudans conamine vitat : 

Pauperiem appellant, haud nomen tristius ul- 
jum est. 

Hoc illi monstrum reliquis immane feroxque, 

Mansuetum domitumque regunt; quo milite 
luxum 

Pellunt, et curam, quemque inflat copia, fas- 
tum : ' 

Mundi delicias, oculorum fascina, mentis 

Illecebras, rerum dominos et numina num- 
mos 

Calcant, contactusque levi haud dignantur 
honore. 

Paupertas operosa gradus habet, illius horrent 

Culmen et affectant ime subsellia classis, 

Ac inopes infra mendicorum ordine constant : 

Non illis reditus, non preedia certa, rogando 

Accipitur victus, trahiturque precaria vita. 

Ter videt innixos genubus Ph@beia lampas, 

Cum minima superum vertigine circuit orbem ; 

Luna vices totidem spectat nocturna, molesto 

Cum vigiles somnos Campana intercipit ictu, 

Dun reliquum involvunt ignava silentia mun- 
dum. 

Scilicet hisce putant meritis deberier astra. 


504 


Quam vellem tantos vera in virtute labores 

Impendi, studiisque bonis et mente colenda, 

Hoc breviore via Elysios pertingeret hortos. 

Quid sectatores Benedicti, Dominicique, 

Queisque suas leges fictus dedit Augustinus, 

Totque alios memorem, Musamque impune 
fatigem ? 

Sistra sonant, licet infande mysteria miss 

Visere, difticilesque imitari carmine ritus. 

Non ego quam pretiosa ornet delubra supellex, 

Nec quam magnifico rutilent altaria fastu, 

Neve sacerdotum velamina, murice tinctas 

Intextasque auro chlamydes, et flore decoras. 

Ac Phrygius quas pinxit acus, describere for- 
mas, ᾿ 

Languentis calami vano certamine nitar. 

Blanda per hee oculos intrat simulachra vo- 
luptas, 

Dum ferit auditum grato modulamine lingua, 

Harmonicisque aures demulcent organa ventis ; 

Nempe suum sensus celum hic invenerit 
omnis. 

Quid mentem movet interea, quo corda calore 


Accendunt, animi excutiunt qua luce tenebras, 


Et quid delicias imo sub pectore veras 

Concitat, ignorare licet, dubitare profanum est. 

Arrexi quantas natura indulsit, et illas 

Haud curtas credo auriculas, vix attigit una 

E tot vocibus attentam sententia mentem ; 

Miror, si populus peregrine murmura lingue 

Percipiat melius, quum cco percitus, igni 

Exiguos versat digitis pernicibus orbes, 

Os moderante manu, qua plusquam mente 
precantur. : 

Quod nisi jam tantis reverentia debita rebus 

Injiceret Muse taciturni freena pudoris, 

Porrigit immensum justa indignatio campum, 

Quo tumidum pectus conceptas explicet iras ; 

Quum reputat quali male sanus fronte sacerdos 

Mirifico tribus evulgatis ore susurris 

Se jactat fecisse deum, factumque vorasse. 

Talia divendunt misere Iudibria plebi, 

Nec pudet hosce fidem sanctam corrumpere 
monstris. 

Distribuunt siccum panem, cenzque recidunt 

Plus toto; sitiuntque aliene pabula vite, 

Altorésque anime succos ; quo nectare mundus 

Prorogat acceptam fuso de sanguine vitam. 

Nec satis est partes benedicte tollere cene, 

Arripiunt totum, dum publica munera, nodos 

Dulcis amicitiz, pacis cementa beate, 

Communesque epulas privato ventre recon- 
dunt. 

Ut mater pullis, sic area maxima templi 

Eminet, exiguis circum stipata sacellis ; 

Hic cztu excluso celebrant convivia secum ; 

Nec gratis, merces convivis solvitur ipsis, 

Et sacro panem communem pane merentur. 

Juratis opus est, ne plures scilicet uno 

Audiat una dies prolatas gutture missas, 

Ne populis exhausta suis, et fomitis expers 

Purgatoria flamma precum virtute jaceret, 

Et nimio mystis loculus turgesceret.auro. 

Sed cum festa digs affulsit sydere magno, 

Cum cirecumferri pacis sub cortice numen 

Assolet, evectum celebri per compita pompa, 

Ille potens dominusque sui est, contraria quis- 
quis 

Non intermiscet, nec risu temperat iram : 

Nam qui non intra solum penetralia sacra, 


SPARSA QUAEDAM POEMATA. 


ΤΥ" 


΄ 


Sed Jove sub nudo, sub aprico tegmine ceeli — 
Omnibus in vicis positas conspexerit aras, 
Et circumstet eas quam ludicra gaza putavit, 
Absterrere viros, pueros mulcere paratas; 
Que disponuntur pup, quo turba maniplo ὦ 
Incedit, tum que templorum affixa leguatur_— 


Postibus, et memorare piget, prestatque ta 
ceri ; α δ 
Que bonus amoveat Deus, et meliora mini 
stret. . 


Magnifice servire.Deo, clarisque docere 
Indiciis mundum, quanto Dominumque Pa 
tremque 
Et cceli et terre et nostri vereamur honore, 
Augustasque edes condi, ornatusque decoros 
Attribui, dignoque aras splendescere cultu, 
Altaque devoto retegi mysteria ritu, 
Festaque conspicuis recoli solennia pompis, 
Sacrificisque suum decus, et sua jura rependi, 
Et quacunque potest nasci, vel nata foveri, — 
Aut valida ostendi reverentia numinis arte, ~ 
Non ego, nec cuicunque viget mens sana, ΠΕ 
garim. 
His modo prescribant veras sapientia leges, 
Et dilecta Deo ratio, maturaque recti - | 
Pondera consilii, et custos prudentia justi, 
Imprudentia turpis, et ignorantia veri, 
Dedecus impensis redimi, sordescere vanas 
Lautitias, magno risum sudore parari, 
Contemptum Superis facit, et convicia celo. 
Sed nostra in primo nimium stetit anchora 
fixa . 
Littore, Musa moras lascivaque traxit inanes. 
In letos carpamus agros iter, ecce benigna 
Fruge struit Pomona vias, quas ordine stipant 
Continuo, dulcique infammant corda rubore, — 
Invitantque manus fugientes pendula mala: 
He sata precingunt, he compita cuncta co- 
Tone ; ὃ 
Non infrugiferum telluris sarcina lignum 
Definit spatia, et campos dispescit hiantes, 
Ast circumtextus confinia limitat hortus. 
Prodiga nempe soli latis exterminat agris, 
Fructusque angustis munit manus invida- 
spinis, iy 
Vilia defendens inopi solatia vulgo. 
Nec certe immeritis conceditur aurea pomis 
Libertas, et que Saturnia regna deceret ; 
Illis divinos, latices, certantia Baccho 
Pocula, sed Cerere imbutas vincentia lymphas, _ 
Pergratos cordi debent stomachoque liquores. — 
Non alio furiosa sitis depellitur haustu, 
Quaque arent Crasso fauces, quaque uritur 
Irus. 
Exigui constant, et suavem vile saporem 
Saltem ventriculis pretium commendat egenis: 
Scilicet haud nobis vinum Cereale minoris, 
Ebriaque epotis frumentis venditur unda, 
Rura per hee segetum flavis uberrima gazis, — 
Dum segnes urgemus equos, vacat acta subire 
Tempora, sollicitaque retexere secula cura; 
Debitaque his nostri generis primordia terris. — 
Scilicet his egressa locis Mavortia pubes, 
Signa ducis sectata sui, quem semine nullo 
Natum, jure suum Fortuna volebat alumnum, . 
Invasit vestris letum natalibus orbem, ie. + 
Ferroque edomuit, dubiique favore Gradivi, 
Adjecit titulisque ducalibus Anglica sceptra, 
Et cum Saxonico Nortmannos sanguine junxit. | 
Utque genus ducens atro de funere Troje, 


| 


PI 


τ 


me ire Argolice, flammeque Pe- 

The SOE υ-.. 

intis septena cacumina Rome, 

OS | agros circumspicit omnes 
ulis, nec segni indagine querit, 

fatale forum, surgentia pinis 

sis Idee juga, num Simoentis arenas 

mino rerum Tibri cognata fluenta, 

heasque sagax poierit dignoscere lymphas ; 

ensas inter segetes si rudera forte 

eant, Trojz quas conjectura ruinas | 

᾿ diu lachrymoso lumine figéns 

ovo Priami renovat dispendia luctu : 

05 recolebat avos pia cura: sed ejus 

mpit stamen medium objice villa superbo 
ris, quam tota vocat provincia matrem : 

Satis, tectis pulchra, instructissima vite 

diis, populi locuples, uberrima gazis, 

dives tellus, queis ditius affluit equor ; 

i per Sequane vicina volumina Nereus 

onit, duicisque tributa.remunerat unde ; 

egii Sequanz! solum tamen hactenus; 

—ultre 

ix capit angusto majores amne carinas : 

im exultantes in laxo flumine cursus 

dit moles sinuosis saxea gyris : 

haud alium forma, cum fata fere- 


aed 


ον. 


4 


Dall, r 

tentare parem poterant, equeve patentem 

ge ludentes per Celtica flumina Nym- 
» ἀξ, 
is expertus vires, fluctusque feroces 

tis aque et belli exitiabilis iras 

pore quod citius, sevis violentius undis 

a deturbat) nunc una parte superstes 

am clare monstrat monumenta ru- 


lirum magis inspirator acuminis usus- 
slituit, quem non excisi cautibus orbes 
S atant, curvis nec ligneus ordo columnis 
ubjicitur stabili fundamine, puppibus omnis 
incumbit, variisque incerte legibus unde 
quitur, nunc elatus torrente superbo 
urgit, mox deprimitur cum gurgite manco ; 
ce jam tumidis ut aquarum montibus alti 
sideant currus hominesque, ac vertice prono 
spiciant humili subjectas aggere terras ; 
subsidentis confestim valle profunda 
bratze superat facies contermina ripe. 
ed cum non vacet hic vigiles intendere curas, 
elixisque hzrere moris, splendentia magni 

ria pontificis, preclara palatia legum, 
} auro cameras, serpentia muris 
qua vario celebratur curia ccetu, 
Mtitiasque fori grandes, luxusque macelli, 

iliumque domos nitidas, et lucida templa, 
quibus eximias ostentat Oventius, aras, 
Miucto condent ingrata silentia velo. 
t nimio fulgore ferit fugientia turris 
nec de se sinit ambitiosa taceri, 
Qua sola ex trrbus a trunco surgentibus uno 
/Eminet, a impellit acuta cuspide nubes. 
‘Hee nos ad matris Domini, matrumque serene 
|Add tit dominz titulis insignia templa, 

{ue reliquis intervallo prelustria longo, 

gusti splendore chori pretiosa, patenti 
recta situ, et sublimi marmore clara, 
-ornatus debent authoribus Anglis, 
demissis animosa Britannia Celtis 
aad generosis omnia palmis, 


Vor. 


SPARSA QUADAM POEMATA. 


Virtutisque suz passim monumenta reliquit. 
Ossa cubant isthic arctis damnata tenebris, 
Que cum vitali gaudentia luce regebat 
Spiritus, indomitas expavit Gallia vires 
Magnanimi ducis (haud oculis comperta re- 
narro, 
Sed fama fretus, quanquam ceu visa referre 
Jure viatoris deberem et jure poete) 
Occubuit miseris quocum fortuna Britannis, 
Gallica res animam penitus contrita resumpsit ; 
Herois monumenta rapi, manesque lacessi 
Tranquillos (magnis terrentur scilicet umbris 
Degetieres anime) vana exoptantibus ira, 
Rex etiam fato oppresse virtutis amicus. 
Abnuit, et, qui se potuit defendere vivus 
Judice me, dixit, meruit post fata quietem. 
An posthac fortes violavit iniquior umbras 
Impetus haud scio, sed tumulum spes irrita- 
querit. 
Qua merito minor Ambosius sub marmore 
clausus 
Conspicuo perituri oblivia nominis arcet : 
Marmora quid loquor? hunc resonabit buccina 
major, 
Et spisso clamore per sethera differet altum 
Immani vocis certamine Georgius ingens : 
Cujus in eloquium si vastam impellere mo- 
lem 
Vis hominum posset, Gangetidis accola ripe 
Ultimus audiret perculsa mente sonantem, 
Exaudiret totus, et obsurdesceret orbis ; 
Concussas nutare domos, fragilesque fenestras 
Dissultare, feros flatus regnare videres. 
Is posspt clamor cunctas perrumpere spheras, 
Adque ipsos penetrare Deos, symphonia ceeli 
Debilior nostras nondum licet attigit aures. 
Oris quale cavum! non eque grandis hiabat 
Machina ventre suo Argolicam complexa ju- 
ventam. 
Quam spissus munit paries! hand crassior illo 
Murus, quo Nini Babylonem cinxerat uxor. 
(Ne mirare adeo, nec mendacem argue vatem ; 
At perpende animo glebis ea mcenia coctis 
In Jaterem, hos solido muros constare metallo) 
Quis furor insedit mortalia corda, stupendo 
Intima pro strepitu predari viscera terre 
Divitis, et totas simul exhaurire fodinas, 


| Ac se tam valide conari reddere surdos ? 


Que manus ad celse turris fastigia tanti 

Pondera prodigii evexit, cceloque locavit ? 

Illi Gnosius AEtneusque loco decedet uterque 

Dedalus, et quisquis prisce miracula Mem- 
phis 

In pontum sub ea deduxit mole gementem, 

Unaque ingentes oneravit caute carinas. 

Sed te materies hebeti gratissima Muse, 

Plumbi stridula massa, tuasque relinquere 
sedes 

Sevus amor compellit, et insitus ardor ocellis 

Lustrandi nova, nec tepido precordia voto 

Accendit regni caput inspectare cupido. — 

Sic dum pomiferis celeres excedimus arvis, 

Persequimurque diem medium, fontesque ca- 
lorum 

Obrepit Bacchus sensim, parceque trementes 

Exerit in limbos inimici frigoris ulnas, 

Mox terpidi afflatu factus fidentior Austri 

Densius objectat vineta feracia, tandem 

Ebria continuo saturantur lumina Baccho ; 

Ast bumili Baccho, nec qui conscensibus altis 


Aerea tenues ramos circumplicat ulmo, 
Contentus terre affixis incumbere palis. 
O quam te taceam, variis Momorantia vallis 
Affiua deliciis, per quam domus inclyta, primos 
Admissze jactat que relligionis honores, . 
Sed fati rigidis insultibus obruta, Lethes 
Nescia vivit adhuc et nomen vindicat evo. 
Nec mera vina crepas et munera sola Lyzi, 
Calles haud invita tuos peragrantibus offers 
Altera dona, tuis rubet altera purpura campis. 
Ecce verecundis cerasis ut consita rura 
Indefensa viis irritamenta rapine 
Objiciunt, nullo munimine tecta, sed illo 
Quod prestant probitas et rara modestia vallo. 
Egressis hoc Elysio suprema laborum 
Meta sub aspectum venit. 
Pandite nunc Helicona Dee. 
Parisus, Feb. 9, 1655. 


Iter maritimum a portu Ligustico ad Constantino- 
polim. 


NOV. 6, ANNO 1657. 


Louxerar illius soboles gratissima, cujus 
/®terna fasti nobilitate rubent, 

Que sceleri devota evasit sacra saluti ; 
Hec prior, illa dies sexta Novembris erat, 

Cum dulcis terre placidis amplexibus acti, 
Inque tuos lapsi, Doris amara, sinus, 

Deserimus Ligures oras, arcesque Liburnas, 
Subditaque Etrusco littora clara duci. 

Ut tamen exilii patientia mitior esset, 
Et foret intrati parca querela maris, 

Fecit amica ratis, que dum felicibus auris 
Spumanti eequoreas perruit ere vias, 

Visa fuit medio turris discurrere ponto, 
Visa rapi tumidis altera Delos aquis ; 

Tanta superstabat moles cedentibus undis, 
Sub tali gemuit pondere pressa Thetis ; 

Haud illa major. nec pulchrior altera navis 
Tradit in ASoliam vela superba fidem, 

Per medios cceli ardentis quecunque calores, 
Et sevum pavidas per mare querit opes, 
Perque ea, que priscis ignota tonitrua nautis 

Fulminei vincunt tela trisulea Jovis. 

Hac nos Tyrrheni suleavimus zquoris illas, 
Quas adiit primum Lydia pinus, aquas, 
Quasque errabunda tranavit Dardana pubes 

Fatorum dubiam classe secuta fidem ; 
Levum puppe alta spectantibus Itala tellus, 
Occupat adversum Cyrnus iniqua latus : 
Saxa tenent medium, trepidis que cognita 
nautis 
In nostro nullum carmine nomen habent. 
Tum regina deum, veteris non immemor ire, 
Quam peperit forme palma negata sue : 
Ventorum pater, angusto qui carcere ventos 
Comprimis, arbitrii sub ditione tui, 
Trojanum genus, et Brutum jactare parentem 
Ausa secat Tuscos gens inimica sales, 
Hos modo tu: verbis assibilat AZolus, Ultra 
Non opus est, conjux imperiosa Jovis ; 
Et simul emissus claustris resonantibus Eurus 
Avolat, ac nostrum consonus Auster iter 
Reprimit ; abripitur variis obnoxia ventis, 
ubditaque incerto Jassa carina salo ; 
Undique vesano fluctn jactata volutat, - 


SPARSA QUEDAM POEMATA. 


Et nunc has partes, nunc resupinat e 


Instabiles titubant mense ceenantibus, 0 r jo 
Desiliunt, patinas dira ruina trahit ;— v6 ᾳ! 
Hunce aries, illum lascivo bubula cornu " 
Impetit, 6 patula deflua lance caro, i 
Jus ruit indomitum, polentaque niscia ju ti “ 
Limitis humanos irrigat amne sinus ; “ee eg 
Quid fragili vitro speres, Bacchoque sala ke 
Edit mirificos ebrius iste choros. : hg 
Senserat injuste ludibria seva sororis, μι 


Et fremuit moderans cerula regna Deus: 

Hec  patitur, qua non gens navigat 
nee qua 

Insultat dorso charior ulla meo? - 

Composuitque fretum, Tegnces cadentia | 
sant 

Vela leves Zephyri, ἧς τι δον τ via, ' 
Aspera Sardiniz lustramus littora, belli 

Infaustas Tyriis Trojugenisque faces. 
Tum procul AZtneus speculantes campus oce 

los 

Detinet, hunc Mavors durus adire vetat. Ὁ 
Mox Siculos inter fluctus Libycosque renidens 

Allicit incertam Malta superba ratem; = 
Infelix scopulus, si Parea benignior illas, _ * 

Quas natura negat, non tribuisset opes : 
Scilicet haud dulcis torrentia pocula Bacchi, — 

Nec flave Cereris munera leta crepat, 
Grandibus insignem factis Mavortia tollit — 

Fama, rudes clivos inelita palma colit. 
Difficili turres saxo natura tuetur, 

Adjicit ars vires ingeniosa suas, 


Plus pia virtutis species, fulgentia summis ἢ 
Aggeribus nivee signa decoracrucis. τ΄ 4. 
Floreat zternum juste prosperrima sedes 7 
Militiz, heroum prodigiosa domus : his 
Queis dedit haud animos, scelerata nec induit- A 
arma was Lan 
Fluxus opum, aut vani falsus honoris amor: j 


Nobilis obstrinxit sancti tutela sepulchri, 
Agaridasque sacro pellere cura solo: i 
Effecit numero pollens ignavia, tandem 
Desererent voti prima theatra sui: an 
Expulsis Phcebea Rhodos concessit asylum, 
Phebeam gestis nobilitare Rhodon. ἐκ Ἢ 
At novus exundans Rhodopeis montibus imber 
Hac quoque belligeram depulit arce crucer 5 
Extremum tandam ‘profugi munimen honori 
Hesperii Meliten munere regis habent; 
Inde suis vastant Saracenas classibus oras, Ὁ ) 
Sanctaque adhuc giadio vindice bella gerunt. 
Hanc adimit confestim auris abrepta sec ndis | 
Pinus, et lonie pervolat equor aque. 
Vix semel immensi eyrum percurrit Olympi — 
Flammigeris peragrans thera Phoebus € 
quis, 
Cum puer, aerei prospectans vertice mali, 
Provocat aspectum bellica prora meum, = 
Persequiturque eadem cupido vestigia cursu, 
Expandens nostris emula vela, refert. α 
At si vera crusis Melitee insignia preefert, 
Congressus faciles optat amica comes, 
Hinc dubiam nobis tenuit sententia mente 
An foret hostili concipienda loco : 
| Ceaptum urgemus iter, pavor haud i 
pulsat 
Corda, nec indigne sordida cura fugee : 
Senas impendunt “quater horas, jam prope } 
tris 
Ut verbis possint verberibusque frui; 


SPARSA QUEDAM POEMATA. 


Jam non ambigue agnoscit presagia pugne, 
Armaque tutele dux animosque parat. 
Quis tamen, aut quanam de gente feroculus 
Ι τ audet ͵ 
ΠΆΡστεββα tantam sollicitare ratem, 
_ Transtra per et cellas votis dubitatur acerbis, 
_ Perque feros nautas pignora spissa volant : 
Hic, prefert tantos Hispania sola furores, 
Pugnacesve edens Flandria dura viros: 
_ Jurat cornigeras malis insistere lunas, 
Et vecordis Afri despicit ille minas, 
Istaque luna meis, ait, offuscabitur umbris, 
Nullaque cras, que nunc dimidatur, erit : 
| Que tamen accendit timidos audacia Mauros ? 
Quarum dira fames extimulavit opum ? 
_ Quod vix ausuros integra classe putarem, 
Virtutem nostram provocat una ratis. 
Vespera telluri tristes obduxerat umbras, 
Cum prope nos tacitum dirigit hostis iter, 
Quique futurus erat certaminis arbiter, undis 
' Sol caput Hesperii gurgitis abdiderat : 
15 simul ac rosea rutilum jubar extulit Eo 
Clarus, et in supero reddidit orbe diem, 
Tempora candentes ostentant fusca tiaras, 
_ Distinguitque hostes certior ira suos. 
Hinc nostri erigitur signum fatale Georgi, 
Cruxque suas edit sanguinolenta minas, 
Inde vacillantis presagum insigne levatur 
Imperii, mutila Cynthia luce rubens ; 
Quam ferruginei jugulo displosa canalis 
Compellant raucis ignea tela sonis : 
Hanc tibi, si nostro gaudes sermone, salutem 
Dicimus, hoc Anglis convenit alloquium ; 
Has tibi portamus merces. argentea frustra 
Exigis, a nobis ferrea dona refer , 
Responde, si grata tas vox impulit aures, 
Surdescis? sensus arriget illa tibi. 
Languidior certe, at nostr cognata loquele 
Mauri rhetorice subjicientis erat : 
Continuo obstrepere crescens discordia rixe 
Verberat horribili garrulitate polum ; 
Inter utramque rater conferto fulmina cur- 
runt 
Agmine, venture nuncia meesta necis. 
Hec graviore sono, raroque per aera cursu 
Sulphurei patulo gurgite missa tubi 
Impellunt solidam lethali vulnere quercum, 
Et tractus linquunt signa tremenda sui; 
Exiguum corpus, tonus est argutior illis, 
At densa ceeli lumina nube tegunt; 
Et profugam extrudunt angusto limine vitam 5 
Utraque funestum musica murmur habet. 
/Eminus his piget cternum colludere telis, 
Et vano strepitu dilacerare polum ; 
‘Lintea rimosis perfossa meatibus auras 
Transmisere leves, pervia mille locis, 
Irrita sed longe cecideruut fulmina, costas 
Nescia robust perterebare ratis. 
essibus interea tardis processimus, omni 
“ Immunes trepide suspicione fuge : 
Scilicet in spissos tenuanter maxima nodos, 
Sola suum retinent vela minora situm ; 
Que dum propellit nisu leviore, modesto 
Pugnantes defert mitior aura gradu ; 
Acrius insistunt illi, et furialibus acti 
Consiliis agiles in sua damna ruunt: 
Nec sibi proficuas admiscent viribus artes, 
/ Quosque fovent semper Punica corda dolos. 
Qua ferit obliquus cendentia carbasa ventus, 
Invadit dextrum vis simulta latus, 


501 


Ocyusinverti mortis funesta supellex, 
Et tristis scene vultus abire prior, P 
Ac nostris propiora relinquens flamina velis 
Barbaricam fallex flectit habena ratem ; 
Invenit ex omni fallacia parte paratos, 
Nec steriles zstus quod sibi plaudat habet. 
Admotis propius crevit certaminis ardor 
Ultimus, et segues non tulit ira moras ; 
Incitat hos numero rabies subnixa, repulse 
Dedecus, et prede barbarus urget amor ; 
Nos urit justum decus, indignatio pungit 
Nobilis, et patriz gloria sancta rapit, 
Almague libertas vitali charior aura, 
Libertas! bullit cor, animusque tumet: 
Ut tibi subjiciar, monstrum servile, coactus 
Ut subdam arbitrio libera colla tuo: 
Ut tua perpetiar generoso verbera tergo _ 
Vinctus, simque tuus, bestia foeda, canis! 
Me prius irato percellat Jupiter igni, 
Intrepidum ferient tela superna caput : 
Aut mihi si tellus discluso ventre dehiscat, 
Ingrediar terre ]zetus ovansque sinus. 
Vexet acerba lues, paupertas durior illa, — 
Quam fero, squalenti comprimat arcta jugo ; 
Sanguine perfundar totus, per vulnera mille 
Exultans luteo carcere vita ruet: _ 
Fluctibus exagiter, quos aut fortuna ciere 
Aut fatum valet, aut mitior ira deum, , 
Sim liber modo, nec mea mens obtemperet ὉΠ], 
Dum mea, presertim, barbare Turca, tibi. 
En modo concurrunt, nostram contraria pup- 
im 
Dura sed invalido verbere prora ferit. 
Suavia dispensant extreme basia caude, 
Quam fragrans memores diffluit inde vapor ; 
Mox latus exzequant lateri, mensuraque nostris 
Congrua limitibus barbara navis erat. 
Ne tamen amplexus divelleret ullus amicos 
Impetus astringunt ferrea vincla rates. 
Taliter accipitri conjungitor ardea prepes, 
Presidium vite ferre coacta suze: _ 
Sic depascentis viridantia pascua tauri 
Involvant avidum cornua flexa Jupum. 
Prorepunt portis serie tormenta minaci, _ 
Tartareisque edunt claustra referta focis: 
Estuat inclasus latebris fumantibus ignis, _ 
Pregnantes satagens exonerare sinus. 
ZEmula discludunt raucis mugitibus ora, 
Et rixze gaudent tempus adesse sue : 
Non ita terribilis latratu nigra trifauci 
Cerberus inferni personat antra Jovis: | 
Nec sic Trinacrii monstrum ferale profandi 
Dulichios verio terruit ore senes. 
Nos prime dubias vires tentare procelle 
Juvit, eis potior cura preire fuit. 
Quos penes arbitrium nostras displodere flam- 
mas, 
Acclinant imo corpora strata solo: 

E quibus indomiti subridens pectoris unus, 
Et stolidos temnens, jam moriturus Afros, 
Accipiamus, ait, que nobis munera preestant, 

In prompto nos quod retribuamus erit. 
Dixerat ; extruse ferali fulgure glandes 
Bis per nos cursum corripuere decem: — 
Bis denis duram quercum terebrare fenestnis, 
His aer, illis excipiuntur aque: 
Obvia discerpunt fragilis tabulata caring, 
Inque neces nostras altera tela creant: 
Undique distracti vibrantur fragmina ligni, 
In dominos seevit navis adacta suos. 


508 SPARSA QUEDAM POEMATA. 


Tres nobis socios tempestas abstulit 1118, 
Excipit hos Stygiis altera cymba vadis. 
Spherula que reliquis parca retinente volabat 
Tardior. incautos conficit una duos: 
Certius ut caderent arrecto corpore temnunt 
Fata, rati instantes preteriisse minas. 
Purpurea alterius dispersis area membris 
Sternitur ; innumeris mortibus unus obit. 
Qualis erat falsis indutus tempora ramis 
Venator, canibus preda nefanda suis: 
Aut qualis fugiens inceste jussa noverce 
Hippolytus, pavidis dilaceratus equis. 
Huic pila preedatrix humerum detruncat acerbo 
Vulnere, nec lacero e corpore vita fugit ; 
Ille manu prefert, et turpi stigmata fronte, 
Alterius signant lignea tela genu. 
His stimulis accensa ferocior emicatira, 
Mortiferas Nemesis preparat zequa faces ; 
Hostibus ultrices videas impendere Parcas, 
᾿ς Inde suas transfert mors inopina vices ; 
Qua seges uberior, potioraque pabula letho, 
Qua cupidam satiet justa caterva necem. 
Barbara tum stipat Lethzas turba paludes, 
Et vexat querulis infera stagna sonis. 
Is debellavit perculsos impetus hostes, 
Corda repentino diriguere gelu, 
Dum feede contemplantur monumenta ruine, 
Tincta cruentatis strata cadaveribus, 
Pertusa immanes rimas in puppe patentes, 
Ac irrumpentis lubrica stagna sali. 
Deterrent Britonis studiosa silentia naute, 
Constrictzeque fores, tectaque nuda viris, 
Nec audent inferre pedem, licet imperet atrox, 
Et stricto ductor barbarus ense micet : 
Hic patulas lethum fauces intrantibus offert, 
Parca dolos nobis insidiosa struit ; 
Anglicus e loculis globulos hiscentibus ignis 
Spirat, in expositos plumbea grando cadet : 
Ingressus facilis, nee quem ferus obstruit hostis, 
Preclusus callis ne redeamus erit ; 
Nos subducamus presentis clade procelle, 
Alter preecipites in mare turbo feret. 
Vocibus his, tremulo prebent alimenta timori, 
Maturique abitus corda cupido subit. 
Quzaue injecerat imprudens fiducia nobis, 
Cautior abrupit ferrea vincla metus. 
Barbarici redit huc integra recensio questus, 
Quod nostrz tulerint mutua clona rati; 
Legitimo funes cumulatos foenore tempus 
Reddere cum rursus congrediemur erit. 
Nos penes interea verax harpago tropheum 
Servatur, memoris pignus amicitie. 
Scilicet experti sapiunt quod tutius illis, 
Quam junxisse, rates dissociasse fuit. 
Ridemus quali fugiens conamine Maurus 
In fluctu ducat gesticulante choros ; 
Ut procera ruens alternis nutibus arbor 
His modo, nunc illis osenla figat aquis. 
Illis, dum lzto profugos comitamur ocello, 
Nec gibbe visum prepedit equor aque, 
Certamen dubium rapidis indicitur undis, 
Atque insultanti lucta secunda salo, 
Vovimus absorptos inhianti gurgite, pinguis 
Predo pisciculis nobilis esca foret. 
Nec deerant animis furiisque ultricibus acti, 
Hus quibus inflavit sevior ira modus: 
Quin sequimur timidos verso temone latrones, 
Non elabetur debita poena reis. 
Queritur exilis nobis vindicta, fugatis 
Hostibus, a mersis gloria major erit. 


| Procinctum pugne reducis premonstrat eo~ —— 


Sed potior vincens miseros sententia fares __ 
Tradidit in sortis jura manusque sue; 

Prosequimur tardis alacres incessibus illam, 
Quam primum cepit navis inire, viam ; 

Nec tamen erigimus ventis afflanda secundis 
Carbasa suspense pallida signa fuge. 


“dem | pe hs 
Belli procedens ordine pompa minax, u 
Donec victores oculos non pertulit ultra bs 


Barbarus, et jam non conspiciendus erat ; 
At prius excelsa subducunt puppe sinistree_ 

Vexillum sortis quod modo testis erat ; 
Sive verecundam pravo certamine lunam 


Subter horizontem jussit abire pudor ; I 
Seu ducis occisi, nos ut speravimus, inde unt 
Descendit versus Tartara nigra comes. BM 
Quicquid erat, faustum pronis amplectimur ‘' ἢ 
ulnis ἘΝ f 
Omen, ovans ceeptum plausus adurgetiter. —_ 
Nunc quibus auspiciis tanti discriminis estum } 
_ Fugeris, unde salus venerit ista, refer. Die 
Debita justarum celebra preconia laudum, q 
Presidii causas grata camena ul. Ἂ" ) bet 
Precipuas sibi flammantis moderator Olympi, ὃ 
Frugiferique soli, ceruleique maris | ae 
Asserit, afflicti vindex zternus honesti, Q 
Proque fera pcenas improbitate creans; Ha 
Cui Nemesis pia vulnificis accincta flagellis ἡ 
Paret, queeque bonis excubat almasalus, δὶ 
Lubrica cui digitis victoria flectitur 9615, ᾿ 
Et fluxas debet bellica libra vices ; Cer 
Legibus astringens servilia fata, necesque 
Vitasque excusso dividit ille sina. εν. } 
Is mala deflexit Saraceni pondera plumbi, \le 
Direxit certa spicula nostra manu, | 
Densa per hortiles immisit fata catervas, (0 
Distribuit nostris vulnera rara Viris; μ Ny φ4 
Illi obstringimur, ztherea quod vescimur aura, h 
Nec sit in umbrosam vita redacta domum: 
Et nostri juris quod libera colla feramus, ᾿ 
Terga nec excrucient verbera, vincla pedes : ) 
Quod navi portum subeamus sospite, Justas ἵ 
Diripuit preedo nec violentus opes ; va 
Quod bene pugnatum est, reliquos quod laudi-e ἡ 
bus cequis ' 
Decantamus, eum gloria sola manet, - q 
Auspice quo, nullum Mervine tacenda per @- 
vuln, r 4 
Si mea quid possent carmina, bella geris; a 
Sit licet is nimium tenui pro carmine magnus, Ὁ 
Nec belle Atlantem pumila Musa canal, 
Vecture est pars magna sue, vix continetillum ἢ 
Ampla, foret lembi grande minoris onus. 4 
Vix sua sublimen dominum supereminet arbos; 
/Ethereo nubes vertice percutiens. ὃ 


Caleanti depressa tremunt tabulata, minatur 1 
Decussam in fundum precipitare ratem. 
Nec minor est tanto residens in corpore virtus, 
Par mensura animo, moribus zquus honor; 
Cor bene compositum, frons exporrecta, benig- 
num 
Ingenium, sermo comis, aperta manus: ; 
Proh miras aqueis dotes animanubas, errant if 
Rara per incultum talia monstra mare. i 
Nec vigil admitit suaves in lumina somnos, 
Fluctuat instabili dum sua cura salo; 
Instruit officiis nautas, hortatibus acres 
Accendit, resides increpat ore minax ; 


SPARSA QUADAM POEMATA. 


Nunc diduceré vela jubet, modo pandere, rur- 
sus 


_Flectere quo venti pronior aura vocat. 
Designat puppi vestigia, voce gubernat 
Indice, morigera quam regat ille manu. 
Navis iter numero confert labentibus horis, 
Quid juvet, et currens quid remoretur aqua, 
Disserit ; equoream plumbo rimatur abyssum, 
Explorat scopulos, littora fida notat ; 
Inspicit attentus dubii presagia cceli, - 
Noscere quid nubes vaticinentur avet ; 
Qua venti faciles spirent regione requirit, 
Unde procellosus turbo pericla vehat : 
Vix natas tempestates dijudicat, ortas 
᾿ Distinet, arte sua fallitur ira poli. 
Errantis nunc objurgat mendacia charte, 
Nunc directricis vim meditatus acus, 
Qua gelidos spectat vultu directa Triones, 
Et quibus intorquet lumina straba locis : 
Sydera scrutatur tacito labentia cursu, 
Digerit astrorum tempora, jura, situs; 
Directo quibus impendet sol vertice terris, 
Quas ferit obliquo verbere molle jubar, 
Definit radio; quam sero sydere celum 
Scandat, quasque obeat Delia fiuxa vices. 
_Anxia perpetuus precordia concitat estus, 
Quzque ratem, dominum jactitat unda ratis. 
Haud dulci curas mordaces solvere Baccho 
- Sustinet, aut justas accipit ore dapes. 
Sed noster, postquam portus intravit amicos, 
Tiphys ab hoe quantum discrepat ecce viro. 
Ceu navim mentemque suam simul] omnibus 
illam. 
Mercibus, hanc curis omnibus exoneret, 
Letus amicorum cunctas circumvolat «des, 
Alternisque illos in sua regna rapit. 
Colloquio, cantu, vino conviva benignus 
Teedia fert Incis, tedia nocte tulit. 
Integra ventre giganteo vineta recondit, 
Nec dubitat plenos evacuare cados. 
Haud epota queror prandenti flumina Medo, 
Nec me quod mendax Grecia fallat erit ; 
Unus qui poterit fluvios haurire Lyzi, 
_  Lymphz millia tot cur potuisse negem ? 
Nec vino cerebrum gerit expugnabile, spernit 
Pampinei vires insidiasque Dei, 
Quamvis extremos is debellaverit Indos 
Thyrsiger, haud valet hoc exuperare caput. 
Ah quoties festo cum stridere mensa tumultu, 
Convivasque inter serpere multa salus 
wi at ille ταὶ dixit mihi Cynthia cordis 
ulla nec imperium Delia mollis habet, 
Collegium tibi pro domina est; age pocula 
plena, 
Pocula dilecte sume dicata tue ; 
Sic pateram accipiens ut nunquam lztius ullam, 
Plurima pro vestra vota salute fero. 
Denique cum talis rector, convivaque talis 
Sit, dubito pugnet fortius, anne bibat. 
- Scilicet invasit cum nos Saracenus, in illo 
Gnavi virtutes emicuere ducis : 
Providus expectat discrimen, idonea pugne 
Omnia prudente dexteritate parat ; 
Instruit excubias, obstacula submovet, arma 
Prebet, distribuit munia, navis iter 
Dirigit, exemplis animat precibusque, procellis 
Objicit intrepidum fulminibusque caput. 
Justa manent reliquos nautas encomia ; mitto 
Nomina, dum memoro fortia facta virum. 
Cum nos infenso studio sequeretur, in illis 


΄ 


Hostis contemptus, non metus ullus erat; 
Miscebant fremitumque jocumge, his risus 
ocellis, 
Illis atroces incubuere mine. 
Nec strepitu belli crescente réfriguit ardor 
Martius, accendit fertior ira viros. 
Surdas terrificus clamor circumsonat aures, 
Czcis luminibus lethifer ignis adest. 
Hine obversantur sociorum funera, sparsi 
Artus, restagnans per sua strata cruor ; 
Mors volat undique flammigeris invecta quad- 
rigis, 
Nullus adhuc pulsat pectora firma tremor: 
Digni quos palmis fortuna remuneret equa, 
Deliciis, opibus, nomine perpetuo. 
Quis non interea duri discrimina secli 
Ploret, queeque misor damna viator adit ; 
Et quibus objectat mercator chara periclis 
Pignora, spem vite presidiumque suze ? 
Vis nova predonum nunc omnibus incubat un- 
dis, 
Et diris'portant organa facta malis. 
Antiquis facies horrori lurida cceli, 
Emissusque cavis nubibus ignis erat ; 
Aut siqua ambiguo cautis demersa profundo 
Occupat incautas insidiosa rates ; 
Fundaque damnosum torquens balearica plum- 
bum, 
Vel balista gravis saxea tela vibrans; 
Aut que stridenti nervo decussa fugacis 
Evolat Arsacide recta sagitta manu : 
Jam nihil ista movent tormenta, potentia celi 
Ridetur, sevi temnitur ira maris. 
Imbelles ludunt Neptunia sceptra tridentes, 
Cumque suis telis fulminibusque Jovem : 
Deteriora suis tellus dispendia natis 
Edidit e gremio dira noverca suo, 
Improba sanguineis predonibus arma minis- 
trans, 
Flammivomum sulphur, Tartareumque ni- 
trum: 
Impetus his major, scopus est longinquior, 
ictus 
Certior, horridior vox, citiorque via : 
Saxea non illis obstant, non meenia ferri, 
Perrumpent solidas ex adamante fores ; 
Lignea ne speres obsistere valla, nec ulium 
Contra compages ossea robur habet. | 
Auxilium coli dedit hinc emergere, et inde 
Vela per Ionios accelerare sales ; 
Ocyus attigimusque tuos Cytherea recessus, 
ΖΕ σοὶ portas introitusque maris : 
Que juga famosis coluit Venus aurea templis, 
Nunc Mavors Veneta possidet arce 5085. 
His adversa jacent Pani sacra Meenala, queque 
Tantalide Pelopis littora nomen habent, 
Heroum nutrig tellus, celeberrima magnis 
Urbibus, ingenio militiaque potens 
Magnanimam Sparten, Agamemnoniasque 
Mycenas, 
Nestoris antiquam regia tecta Pylon, 
Elida palmiferam, Tegeam, bimaremque Co- 
rinthum, 
Junonisque Argos, et Sicyona crepans ; 
Nune inculta jacet rigidi sub jure tyranni; 
Tantarum rerum nil nisi fama manet. 
Dicteos subito colles transimus, alebat 
In quibus infantem parva capella Jovem ; 
Terribillis belli scenam ; perfundit agellos 
Undantes Venetus Threiciusque cruor. 


510 


Hanc pretergressos nos opportuna receptat 
Melos, habens tutos insula parva sinus: ~ 
Hic conquassate reparamus damna carine, 
Vulnera’ Dedalea reficimusque manu: ὁ ὁ 
Jam post bis denos terrena-revisere soles 
. Littora, deque cava scandere puppe datur : 
Imbibimus cupido nativos ore vapores, 
Queis putris equorei displicet aura salis ; 
Ingressos nova corripiunt ostenta, videntur 
Feminei vultus, oraque nuda comis ; 
Ast inclusa tegens corpuscula lanea vestis 
Haud valet exertum tangere curta genu : 
Quz tamen immenso spatium circumfluit orbe, 
Quale premens Tityus jugera mole novem, 
“ Diductis sinuata plicis; extensa patenti. 
Congruerent stadio finibus equa suis: 
Et quo queque suis fortunis amplior, illo 
Uberior gravius stragula preestat onus : 
Hee sibi circumdant proprii monumenta la- 
boris, 
Queque suo ducunt pollice, fila gerunt. 
Forsitan hee risum poterant movisse tuenti, 
Excutient fletus altera visa tibi : 
Deformis rerum species, neglectus agrorum, 
Irriguis manans lachryma crebra genis, 
Et querule voces: Quid duro vertis aratro 
Providus et pinguem semine spargis hu- 
mum ? 
Quid teneris sponsos adjungis vitibus ulmos ? 
Mitia cur dura germina falce putas? 
Cur armenta boum subigis, mollesque capellas, 
᾿ Vim bellantis equi, lanigerosque greges ? 
Mox aliena tue complebunt horrea messes, 
Abductos comedet barbara turba boves ; 
Ti sitiente tuo spumantia pocula Baccho 
Hauriet indomito gutture miles atrox : 
Squalenti lanas pectis tegumenta latroni, 
Teque tuumque ferox Turca domabit equum ; 
Aut Antenoria dominus de classe superbus, 
Mercedis sitiens Dalmata, Russus inops. 
Hee miseros fortuna manet, cervicibus aptans 
Pressuram gemini duritiemque jugi ; 
Quicunque A‘geis circundata fluctibus arva, 
Ambigui Martis centra polosque colunt : 
Tutelam neutri debent, utrique tributum, 
Presidium nemo commodat, ambo volunt 
Presidii quod eget: nec mitius illud, ab agris 
Quos ipsi fructus diripuere petunt. 
Cumque suis domini populantur classibus oras 
Ancipites Venetus Threiciusque latro, 
Matronalis honos incestz damna rapine 
Deflet, virgineus tristia probra pudor. 
Annua frondescunt ramosa fronte maritis 
Cornua, vix cervis certior illa seges. 
Linquentes Tyriam Melon scopulosa repente 
Circuit amplexu densa corona suo, 
Delon Apollineam (que quondaan erratica dive 
Obtinuit stabilem munere fixa situm), 
Andron conspicuam, Bromiique palatia Naxon, 
Frugiferam Tenon, marmoreamque Paron ; 
Et turpes Scyron latebras que cessit Achilli, 
Ventremque implevit, Deidamia, tuum ; 
Excelsam Myconem, Gyarosque, brevemque 
Seriphon, 
Queisque minor fama est nobilitasque locos 
Vidimus : his parcas sequior natura ministrat, 
Quas aliis nimias accumulavit opes ; 
Fecunde spicas Cereris, pinguesque Minerve 
Succos, queque fluens dona Lyzus habet. 
Irrita Gradivus nature munera prestat 


SPARSA QUADAM POEMATA. 


‘Prominet ecce caput sancti celeste Jacobi, 


Improbus, hee miseris que dedit, 1116 rapit. 
His eluctatos anfractibus amplius equor 
Concessit cursu liberiore, frui, —- 
Donec progressos intercipit, aspera curve 
Subtendens Asiz littora, clara Chios, an 
Ubertate soli reliquas cultuque sorores, = 
ZEdibus, ingenio, moribus exsuperans. 
Que licet Osmanide tenera cervice tyranni 
Perferat enervans libera cordajugum, 
Jactat adhuc Latii vestigia prisca leporis, — 
Et generis retinens signa notasque sui, 
Altricem Genuam tectorum mole, loquela, 
Deliciis, habitu, relligione refert ; ae 
Hinc pellucentes sucvos, stomanchoque beni 
nas ᾿ P ξ & a 
Incisz lacrymas arboris orbis habet; 
Queque poetarum validis collata Falernis 
Festiva attollit pagina, vina bibunt. 


ez 


&e =F sss 


Se 
= 


Ostentatque tuos, inclyta Smyrna, sinus ; 
Florentis fame, cum res Romana Decorum 
Consiliis felix auspiciisque stetit ; 
Nunc quoque magnifice jactas monumenta 
ruine, * ᾿ ‘a δ! 
Splendoris testes reJliquiasque tui; ς᾽ ut 
Saxorum cumulos, inscriptaque marmora claris 
Priscorum titulis, nominibusque ducum, 
Rudera castelli, tremulo circundata vallo, Wl 
Nunc quoque post ipsos ambitiosa rogos, * 
Multiplicesque arcus, numerosisque antra 60- 
lumnis . Ὗ 
Fulta, cavernosos permeat unda tubos. ς᾽ 
Temporis anteferenda aliis preeclara tropheeis 
Acclivi surgunt amphitheatra jugo; 
Antra notes licet, et caveas aditusque ferart 
Et spectatores quos tenuere gradus: . ; 
Quid Polycleteas forsan vel Mentoris artes, Com 


ef etst=tete 


; Pr 


f Te 


Heret longa quibus fabula, signa loquar? f 
Vel Polycarpei nugas sordesque sepulchri “aq Ves 
Ridicula memorem credulitate miser ? q 
Audebat vero qui vitam impendere, nullo he 
Aut tumulo dignus nobiliore fuit. ἐν». 0 
Nec speciem rapuit tantum, vultusque prioris — i 
Attrivit nitidum foeda senecta decus, = I 
Sed translata situ, et clivo deducta salubri ς iy 
Urbs modo depressos occupat ima locos ; 4 


Solibus objectam, vacuamque patentibus aur 
Morborum invadit sepius atra cohors; 
Floret adhuc tamen et cultu sub paupere celat — ι 
Vespera quas et quas advehit ortus opes ;_ 
Hic cupidi nodus mundi, quo confluit agmen 
Queis sacer argenti pectora torret amor ; — 
Armenia huc molles longinquaque Persia setas, 
Gazas Nile tuas mattis, et Inde tuas ; 
Avulsosque capris tenues Ancyra capillos, π᾿ 
Cuncta suique oriens dona superba 501}. 
Ipsa dat arboreas gossypia tenuia lanas, = 
Nulla quibus tellus eequiparanda, sibi. 
Gallus ab occasu lati vagus inco!a mundi, a 
Et solers Italus, Belgaque gnarus aque. 
Metces quisque suas ; potiores impiger a 
Angelus, lanigere nobile vellus ovis, ~ 
Pallentis stanni, segnisque gravamina plumbi, — 
Utraqne Mavorti sacra metalla novo; ᾿ 
Omnes argentum, natura futile pondus, 
Sed nimiam ex usu vim pretiumque ferens. — 
Scilicet adversa Pheebo vertigine mundum ἢ = 
Circuit, et fontes Indica gaza suos, 
Peruviis effossa jugis petit (ultimus illue 
Terminus occidui solis, origo novi) ; 


Tom loca monstrosus que dissita lambit Hy- 
eae 


Queisque Mogul magnus predominatar adit ; 
Et varias peragit dum massa volubilis orbem, 
i vultus effigiesque refert. 
‘Quas onerat multas Hispanica gaza carinas, 
Vicinis semper Smyrna tuetur aquis. 
Quague nec emittit, nec portibus excipit ullam, 
_Affulget miro lumine rara dies : 
Nec plures nec majores gens ulla ministrat, 
Quam preses salsis Anglia nostra Viis ; 
Nuila tot et tales fortune prestat alumnos, 
- Quos bene partarum palma coronet opum ; 
Dignos sorte sua, quibus arte instructa fruendi 
Divitiis addit mens generosa decus. 
Comiter excipimur cunctis, intrantibus edes 
Prostant, ingressis libera mensa patet. 
Detinet invitum mansnetis viribus hospes, 
Difficilis cupidum evadere pugna manet; 
Distrahit incertos adversa copia lucta, 
_ Qui jubet ut maneas suadet abire pudor. 
te presertim, consul dignissime, versu, 
-Quzve canat dotes digna Camzna tuas? 
Inclyta majesias proceri corporis, oris 
Par decus, urbano nectare lingua fluens ; 
Nobilitas animo, cultis elegantia comis 
Noribus, ingenio gratia dulcis inest. 
Eminet in rebus peragendis plurima virtus, 
Prudentem, fortem fama, bonumque vocat; 
Cumque suos placido moderamine dirigat An- 
OS, 
Terrbilem adversis indomitumque ferunt. 
Nec te illandatum sileam, suavissime pastor, 
Alter Smyrnzi tu Polycarpe gregis : 
Communis soboles ornamentumque parentis, 
Et matrem redamauns officiose tuam ; 
Vestris me fultum meritis, et nomine, citra 
Quod fuit in voti credulitate mei, 
Ingenua bonitate excepit, fovit amicis 
Consiliis, juvit consiliisque rudem. 
Integritas vite siquid, facundia lingue, 
Et facilis morum candor honoris habent, 
Siquid pacifice mentis prudentia felix, 
Et sibi cura suum conciliare gregem, 
Hunc merito vestrum jactare potestis alumnum, 
Certus ab hoc vobis germine crescet honos. 
Me sibi devinxit certe, nec debita tanta 
Excutient animo secula mille meo. 
regit imbelles agilis dum spiritus artus, 
Excidet immemori gratia vestra mihi ; 
pite qui mensa cepistis et hospite tecto 
Ignotum vobis immeritumque virum. 
Dum peragit septem lampas Titania gyros, 
Hic sumus, octava capere Juce fugam 
pimus, in liquidos iterum descendere cam- 


pos. 

Et magni portam Thracis adire juvat. 
rrantes pelago scorpulorum cingit acervus 
Alter, in his palmam Sapphica, Lesbos ha- 


bet ; 
uz cunas Theophraste tuas divine, tuasque 
Psittace, preeclaris terra superba viris, 
iceique chelyn, et jactat Arionis illam, 
Que pisces valuit sollicitare, lyram. 
xerit hine sublime caput Vulcania Lemnos, 
Gleba sigillatum prebet opima solum. 
bros detegit et canos Samothracia montes 
Ardua, mystarum relligiosa parens. 


SPARSA QUZDAM POEMATA. 511 
Hesperi simol est titulos insculpta tyranni, Implicat invitos tandem statione maligna, 
inus hac penetrat Persica regna via : Nostra equidem Tenedos non bene fida rati ; 


Queque decem Danai classes Agamemnonis 


annos, 
Nos totidem plage detinuere dies : 


Hinc Veneti rerum, depulso Thrace, tyranni, 


Inde viz cupidos seva moratur hyems; 


Interea faciem pelli spectare nefandam, 


Et rigidi Martis tristia signa licet, 


Ambustas edes, direptaque predia, passim 


Quzque per incultus ossa seruniur agros. 


Qua sunt aggressi terram regione, quibusque 


Victrices scopulis applicuere rates ; 


Quo tormenta jugo Saracene obnoxia turri, 


Queisque alacres turmas disposuere locis, 


Demonstrant, vacat attentis admittere dicta 


Auribus, invise dum tenuere more : 


Rumpimus has tandem, cursumque iterantibus 


olim 
Inclyta Dardanii littoris ora patet. 


Florida planicies, placitis delecta Deorum 


Artificum, sua qua Pergama sede forent ; 


Nobilis heroum circus, fatale theatrum 


Virtutis, prisci Martius orbis ager. 
Europen Asie commisit, Troas Achivis, 
Diisque adversantes bellica scena Deos ; 


Hectoris eximii volucrisque effusus Achillis, 


At magis ingenii campus, Homere, tui: 
Condita divina ceciderunt menia dextra, 
Ast eterna tuo carmine Troja viget. 
Nec procul umbrose vertex ostenditur Ide, 
Quo funesta fuit lis agitata foro ; 
In mare contracto Simois ubi defluit amne, 
Cum Troje allureret mania, major erat. 
Dum vix elapsa est oculis Sigeia tellus, 
Et sua adhuc memori funera mente sedent, 
Altera suppeditant tragicos spectacula luctus, 
Et cedunt aliis Troica fata malis. 
Angustas fauces Athamantia deteget Helle, 
Quas fallax toties nobilitavit amor. 
Diffusos Asie tractus, plagasque patentes 
Europe tenuis distrahit unda freti, 

Quam tumidus vanis vexavit Persa flagellis, 
Et fluxam stulta compede vinxit aquam. 
Quis Seston nescit, prisce quis nomen Abydi, 
Adversas arces, claustra gemella maris? 

Cui non dicta est noctivagi jactura Leandri, 
Parque Herus pulchre flamma, sepulta salo? 

Non licet his curas impendere, tendimus ultra 
Ignave, contra vim venientis aque ; 

Donec liberior Propontidis alveus ipsam 
Explicat ; effuso deficit amne vigor. 

Rursus aberrantes angusto limite ductus 
Congregat, et stricto continet ore salum 

Bosphorus : attollunt septem fastigia turres, 
Et patet urbs longe meta statuta vie. 


De Religione Turcica. 
AKE®AAON. 
ANNO 1658. 


Mentisus his residere metum studiumque 
Deorum 

Quis putet, aut animos divinum tangere cultam 

Humani expertes? Jovis ut Cyclopica corda 

Cura premat, Cceli fateantur regna gigantes? © 


512 


Authoris natura sui, rerumque parentem 
Ignorare vetat rerum fatalis origo; 
Numinis immunes non vivitur; occupat omnes 
Relligio, plus falsa juvat, quam nulla ; docemur 
Hane facile, cupidaque stupentibus aure sa- 
cerdos 
Imbibitur nugas, et inania verba susurrans. 
Hine simul ac patriis bellatrix turba latebris 
Emersit, Scythicisque opulentam Persida 
sceptris 
Supposuit, servos domini accepere magistros, 
Succubuit victor domitis accessio sacris. 
Seva superstitio, bellisque creata ciendis, 
Indulgens ire, pronzque effusa remittens 
Lora voluptati, martis simul improba fautrix 
Et veneris, votis ac moribus apta ferinis, 
Barbara corripuit subita precordia flamma: 
Quam faveas modo, Musa, nec indignere la- 
cunis 
Stercoris impuri te immergere, protinus omnem 
Excutiam, quo fonte, quibus defluxerit olim 
Alveolis, arcana rudi mysteria versu, 
Absurdos ritus, commentaque vana retexam. 
Primus Arabs, humili deductus stirpe, sed alta 
Ambititone tumens, pravi molimine fretus 
Ingenii, cum rem Christi marcescere foedis 
Corruptam vitiis, lacerique labascere vires 
Imperii, populum luxu grassante solutum, 
Immemorem priscze fidei, fallique capacem 
Cerneret, e Stygiis immissa luce tenebris ; 
Proditione prius satagit grandescere, cives 
Sollicitare, jugum veteris convellere regni, 
Allicere incertum studiisque accendere vulgus 
Se diro prebere ducem stimulumque furori : 
Judiciis saperum mox inclarescere ; labem 
Obscuri generis detergere, desuper ortum 
Illustrare, potestatemque ascribere ccelo: 
Mira per humanas mendacia spargere προ 
Se libertatem sublatam vindice terris 
Restitui, morum se correctore reduci 
Justitiam, precepta nove veneranda salutis 
Se preferre, sua reparari secula lege; 
Quam non terrena cretam ratione, suique 
Pallada jactaret cerebri, sed ab etheve summo 
Divinoque sinu rapidis deduceret alis 
Dux superum Gabriel, Coeli fidissimus Her- 
mes: 
Aut inspiraret solite sub imagine forme 
Nobilis aura Dei, mites imitata columbas, 
Et docili arcanos stillaret in aure susurros. 
Sic e spernendo venerabilis, eque latrone 
Vates, nil infra commercia numinis audax, 
Ense simul stricto, falsoque feroculus ore, 
Marte Jovem, sevis oracula miscuit armis. 
Hine preclara fides Mahometis ; filia turpis 
Perfidiz, quam viperea detrusit ab alvo 
Seditio, Lucina manus scelerata ministras 
Prebuit impostura, tumentiaque ubera lacte 
Sacrilego admovit, nutrix Bellona replevit 
Cedibus, et crudo crescentem sauguine pavit, 
Credulus effudit per conscia pectora terror. 
Emanavit ab hoc fidei synosura recentis 
Angelico doctore liber, densissima monstris 
Pagina, nugarum locuples, fecunda Chimeris 
Colluvies tetra errorum, sentina, lacusque 
In quem sectarum detrita volumina sordes 
Deposuere suas, quas aut Judea creavit 
Aut pagana superstitio, ve] pejor utraque 
Heresis, obsccenos Christi velamine mores 


Sic habet: inseruit sensum nascentibus altum | Pestiferamque tegens specioso nomine virus : 
Omnis in hance fluxit sceleram contagio ie 


SPARSA QU/EDAM POEMATA. 


Quale chaos rerum, tenebre, confusio, 

Vox deilranti similis, mens (siqua) furenti; 
Et methodus, qualis connectit somnia; miror 
Si sanus, vigilem certe scripsisse negarim.° 
Propouit, nec persequitur; per mille vagatur =~ 
Lubricus ambages, nec se extricare laborat. 
Mille licet vicibus repetat sua, nausea donec 
Ingruat et patule arescant raucedine fauces, . 
Nec meminisse sui valet, aut consistere 

In cantu sibi perpetuo discordat eodem. B 


Undique dicta rapit, compilat scrinia preedo 
Deformat vultum larva celante priorem. ay 
ϑ 


os weet we ee lt” 


eS υ"-.-ἕ "τῷ -΄-. 


Ee 


[= 


= = 


Callidus, immutat fallax sua furtacharacter, 
Polluit historias, veteris dictamina fame ; 
Transponit loca, secernit vicina, remota, 
Germanis Indos, Rheno conjungit Hydaspem: — 
Conturbat seriem fatorum, tempora rerum 
Invertit, seros proavis preferre nepotes oo 
Ausus, Alexandram Cyro, Cyrumyue Sesostri: 
Attexit nova, que nullus firmaverrt author, 
Seria ridiculis, fucatis vera remiscet : ry 
Confundit brutis humana, et sacra profanis. ἕ 
Iste tamen liber, ut miracula vana, libido 
Lascivus, novitatis amor, metus, improbus er=— 
ror, : ; th 
Persuasere fidem falli proclivibus, alas τ 
Explicuit, variasque absurdo dogmate gentes 
Afflavit, comes armorum, quibus obruit orbem 
Turbinis instar atrox Nabathze cultor arenz. μὴ 
Vis illata duplex mundo; cervicibus arma 
Aptarunt juga, sed juga mentibus Alcoranus ; Ἃ 
Quem velut ztherez scintillam lucis Olympo 
Delapsum, veri canonem justique supremum Ὁ 
Et solum, sub quo decidunt judice lites, 
Pensant facta, regunt mores, viteeque tenorem 
Componunt, miro Turce dignantur, honore ; 
Descriptum pulchre limbo radiante coronant;— 
Solertes immensa reportant premia scribe : 
Mille coronatis totidem mendaecia constant. 
Ast animo quisquis memori, cerebrique tabellis 
Mollibus insculpens defuncti verba prophetze 
Respirare dedit, reverentia lautior illum 
Prosequitur, meruit suffimina, numinis instar 
Exigui colitur, decorat convivia prasens. . 
Objectum non ablutis accedere plantis, = = 
Immunia tractare manu, contingere spurco 
Corpore, luminibusque sacrum inspectare VO= Ὁ 
lumen 
Haud bene purgatis, fuerit deflebile crimen. 
Lustralis tibi lympha deest, cum tollere librum _ 
Usus et officii ratio imperiosa requirit ? κ᾿ 
Armatos adhibe digitos, et forcipe puro 
Suscipe, vel medii defensum tegmine panni. 
Ve tibi, ni caveas cortra lustrare profano 4 
Podice, sacrificove opponere terga legenti. ) 
O curas secus impensas, a cortice sordes 3 
Externo prohibere, latentia stercora sensus - 
Turpis, et impuri maculas celare recessus ; 
Ac faciem dictis, sed non advertere mentem. 
Hnjus amor scripti non in se terminat, ultra 
Promovet affectus, et chartas consecrat omnes 5 — 
Nosque reos peragunt infandi criminis ausos 
Natibus infestis sacram temerare papyrum, = 
Religione sua inscribi (' um denique) ἀἰσηδθη: 
Nec Venetis se perpendunt debere cloacis, = 
Mirificam que nanc involvunt lintea vatem. 
Dotatur miris virtutibus illita libro “a 
Exceptis membrana notis ; comitatur habentem 


«-«-- 
= 


ἘΞ eS Ss =" τὸ" 


— 


ak 


SS = = 


“ut 


os 
= 


— 


LL Chr: 


δ 
SPARSA QUADAM POEMATA. i 513 


Certa salus, fugiunt depulsa pericula ; tutum 
Quis dubitet, tereti quicunque monilia collo 
dat sapiens chartacea, brachia sanctis 
uniet armillis ? quis tam temerarius illum 
Ut violet morbus, damnum manus inferat au- 
_ dax, 
Aut prope non nimium przceps accedat alastor ? 
Pugnatur? quoties inimicos obtudit enses 
Affixum signis carmen fatale, caducas 
Restituitque acies, dubiamque arcessere pal- 
Attractu valuit? panduntur vela, procella 
Ingruit, antennis circundata, chartula pontum 
Compescit, nubes abigit ventosque, serenum 
Allicit, in magico tanta est fiducia versus. 
Stylus Arabs libri, sensus sublimis, ut illis 
Esse solet nullus quibus est; evolvere cuncti 
Non intellecto quamvis scrmone tenentur, 
Et legere ignari: studium persolvit ocellus, 
Mens vacat officio: quid enim, nescire profanam 
Excusare manum meruit, digitique recidet 
Ignavi curas ? quo scilicet indice voces 
Enumerant, literas, accentus, commata, ver- 
sus 5 
Qualia queve legant czci, quota nosse labo- 
rant ; 
Mole fidem, non vi; numero, non pondere 
consent. 
Ne tamen ignoret penitus miserabile vulgus 
Quz melius nescire foret, mysteria fidus 
Explicat interpres textumque enodat acerba 
Pensatus trutina, duroque examine notus. 
Nunc que depromunt ex illo dogmata fonte, 
Quos cudunt fidei articulos, exponere Musa 
Aspirante juvat. Seni numerantur in ore 
Communi celebres, primaque in classe locandi. 
Esse Deum, angelicas mentes, sacra biblia, 
vates, 
Judicium extremum, decreta bonique malique. 
De quibus uberior que sit sententia Turcis 
Dicam, nec posito deflectar ab ordine. Primo 
Est Deus, eternus, nature simplicis, unus 
Persona ; similis, consortis, comparis expers ; 
A nullo genitus, genitor nullius ; origo 
Ipse sui; factor, custos, moderator eorum, 
| Omnia que patulo mundus complectitur orbe. 
_ Transcendit sensum ipsius proportio, membri, 
Partis, divisionis inops, non competit illi 
| Forma, nec effigies vivo simulanda colore. 
| Ante, simul, post res fuit, est, erit; haud 
,. Manet usquam 
Mlle loci, nec abest ; fixusque per omnia currit. 
Nec minor esse potest, nec major; commoda 
nulla, 
| Affectus, curas patitur: desciscere mundum 
| Finge, fides cesset, reverentia numinis omnis 
Exulet, involvat sacrorum oblivio terras ; 
Nec deserta suis fument altaria flammis ; 
In cineres abeat ccelestis machina, priseum 
Terra chaos repetat, nihili redigantur in alvam 
| Omnia, funestaque cadant absorpta ruina ; 
) Nec dives minus aut felix erit, haud premet 
illum 
| Cura, vel afficiet dolor, aut urgebit egestas, 
Intra se plenum consummatumque, suisque 
Contentum saturumque bonis. Perlustrat aprico 
| Lumine cuncta; cavernosis que clausa late- 
| Que defuncta sua fugere evanida vita, [bris, 
Illaque, que nondum mundane conscia lucis, 
Imperfecta jacent dubie sub semine cause ; 
| Quo manifesta magis, presentia, facta tuetur? 


Vor. Il. 65 


7 

Cognovit pater Oceanus quot lambit arenas, 

Quot numerat Ceres, ignavum quot grana pa- 
paver, 

Qui foliis census debetur, quique capillis. 

Herentem scopulo polypum dijudicat, atre 

Formiceeque super nigrum vestigia saxum, 

Obscuros gressus sub opaca nocte tegentis: 

Percipit elisos submissa voce susurros, 

Atque verecunde pressissima murmura lin- 
gue. 

Quogue nihil fecit natura abstrusius, ille 

Intima rimatur taciti penetralia cordis. 

Nec tamen aspiciens oculos habet, aut quibus 
audit 

Possidet auriculas, est totus lumen, et auris 

Totus: ab humano penitus perceptio sensu 

Abludit divina. Illi mortalia subsunt 

Omnia, preevalidisque obsistere nescia parent 

Imperiis : ejUs contra nihil accidit usquam 

Aut preter decreta, manus, moderamina : nutu 

Absque Dei nec musca suas levis explicat alas. 

Non illum neglectus iners, non perfida Lethe, 

Non presumptio vana trahit, nec devius error. 

Lucis inaccessz longinquas incolit arces, 

Quo penetrare nefas, etsi sublimibus esset 

Ingeniis : ea mortalem mysteria captum 

Excedunt, illuc spectare superbia nobis 

Stulta, stupor sceleratus erit ; pia suscipit illum 

Credulitas, qualem descripsimus. Esse, se- 
cundo, 

Angelicos confide choros, ccelestis alumnos 

Aulez, syderei comites proceresque tyranni, 

Participes regni, mandatorumque ministros, 

Ignaros peccare suique excurrere fines 

Obsequii, quod nec flagrans remoratur edendi 

Cura, nec importuna sitis, nec prolis habendz 

Impatiens studium distractos occupat ; illis 

Non gula, non venter, non est distinctio sexus ; 

Non Ceres est, non bis genitus, non filia spume 

Cordi, indigna suo contemnunt numina cultu. 

Quilibet officio vigil excubat ; atria servant 

Flammantis stellata poli; subsellia cingunt 

Augusto substrata throno, despectibus alti 

Verticis intenti, quo designante parati 

Ceruleas pennis findunt velocibus auras, 

Et peragunt opera sublimia jussa fideli. 

Non situs est idem cunctis, non omnibus unum 

Officium ; perstant erecto corpore quidam 

(Corpus enim si credis habent) discumbitur 
illis 

Mollius, inflexis genubus reverenter adorant, 

Et figunt alii ceelestibus oscula stratis. 

Hic laudes celebrans placidi concentibus oris, 

Aut agili volucres pertentans pollice chordas 

Carmine mirifico totum demulcet Olympum, 

Et superas grato modulamine personat aures, 

Ille polo non invitus delabitur exul, 

Nube coruscantes humeros indutus opaca, 

Praefectus custosque datus mortalibus ; oras 

Perlustrat sibi commissas; bona, prava recen- 
set 

Facta, fovet donis meritos, p@nisque coercet ; 

Sustinet auxilio labentes, erigit ipso 

Prolapsos, levat oppressos, succurrit egenis ; 

Eludit technas exquisitique labores 

Consilii, minimo digiti conamina flexu 

Subruit immodicas vires jactantia; carsus 

Humanos tenui sufflaminat objice; forma 

Conspicuus nulli, et radians caput obrutus 
umbra 

Apparet liquidis effectibus. Omnibus ingens 


514 


‘\ 


Robur, sed gradibus distant ac ordine certo. 
Viribus excellent aliqui, immanique gigantes 
Membrorum referunt habitu ; de culmine celi 
Vix intervallum labentibus effluit hore 
In terras ; Scythicas tractu pernice sagittas 
Vincunt, sulphureoque emissum fulmine plam- 
bum ; 
Impellunt quicquid properantibus officit ; una 
Immensos penna montes subvertere, terre 
Radices aperire, ostendere tartara possunt. 
Inter eos Gabriel forma ac virtute supremus 
Eminet: Esrahil, lethi niger angelus, Orco 
Addicit tristes animas, Ereboque reducit 
Palantes: mirum si non‘talaria plantis 
Aptet, somniferamque manu virgam quatit al- 
ter 
Mercurius. Summus postremi examinis index 
Insertam tenet ore tubam, jussumque moratur 
Numinis, inflabit monitus pulmonibus acer 
Israfil, et mundum ferali perstrepet ere. 
Perculsum clangore genus mortale peribit, 
Corporibusque animas fatum commune seque- 
tur ; 
Ut tener occumbit violenti flatibus Euri 
Flosculus, aut fragiles Borea incursante fe- 
nestrz 
Dissiliunt; non ipse suze vim perferet aure 
Obstreperus tubicen, vitamque efflabit ab ore. 
Per denas quater orbis erit desertus aristas, 
Extabitque nihil vasti per inania mundi. 
Post hec Israfili vitam, ventumque, tubamque 
Restituet Deus, et cantum renovare jubebit. 
Ingruet angelicos manes, animasque jacentes 
Eriget, immittens reduces in pectora motus 
Spiritus, horrendum quo possint ante tribunal 
Comparere, 5185 rationemque edere vite. 
Nec licet indignus fama reticebere, lucis 
Transfuga, tartarezeque hospes caliginis Iblis ; 
Non superum populos inter postreme beatos, 
Ni dederat summo malesana superbia ccelo 
Precipitem, placitisque Dei parere negaras : 
Nuper cum luteum Pater immortalis Adamum 
Fingeret, ethereis animans precordia flammis, 
Et propriz pulchra gavisus imagine forme 
Ceelicolas operi cultum przstare juberet 
Applausumque suo; tumidus natalibus altis, 
Nec memor Authoris, sua cui deberet origo 
Se quoque, temnebas rigidum livore maligno 
Inecurvare genu: quid enim, clarissima lucis 
Progenies vilem cceni veneretur alumnum ? 
Ut rerum confundatur justissimus ordo, 
Nature pereat meritum, sublimia cedant 
Depressis, terras axis stellatus adoret, 
Serviat obsccena lampas Phoebea paludi? 
At quid vana loqui, lingua velitare procace, 
Adversusque Deum tumidas obtendere nugas 
Profuit ? obsequium non detractavit inultus, 
Fulmine pallentes decessit adactus ad umbras, 
Lucifugamque colit ccelo detrusus abyssum. 
Hine miser invidia turget, stirpemque perosus 
Immanis causam lapsus, flagrantibus iris, 
Hortator scelerum, patratorumque severus 
Persequitur vindex homines; nec simplice 
pollet 
Nequitia, similes immundo semine natos 
Progenuit (mestis nec abest Venus improba 
regnis, 
Est sua Plutoni Proserpina ; sexus abesset, 
Non foret infernus, nec demon posset haberi 
Infelix, expers consortis; credite Turcas 


SPARSA QUDAM POEMATA. 


‘Deceptaeque manus scelus, aut injuria m 


Imbuit: ut piceis facies informis abyssi 


Dicere, non ego sic teneros aversor amores), 
Infensum nobis agmen, rabieque Least” “a 
Accensum ; macie tenues in corpora nosira 
Insinuant sua, perversos in sanguine 


tae ΕΝ i, 
In nervis, in carne cient, rationis amico | Ἕ 


Discordes regno ; sensus a mente rebelle: 
Abducunt ; Taqueos, i inimicaque retia tendt 
Virtuti ; pravos affectus indere, vanas 
Spes, stolidosque metus, czcosque -cupidin 
ignes, 
Curasque ancipites, querulasque superstitiones 
Omnigenisque student animos oa 
monstris. 
Successu scelerum gaudent, sannisque subac- 
tos 
Excipiunt, hilares nostris cruciatibus — » 
Deformes edunt subducta nare cachinnos, 
Et sua solantur nostris dispendia damnis. 
In mala non cogunt, nec apertis viribus instant, — 
Astuto tantum possunt impellere suasu: 
Qui cavet insidias, est quod non horreat illo: 
Victor erit quisquis venientibus obstruit aeres, 
Sed guid furciferos lemures moror? an furor 
ijlis 
Possessum rapit? articulus se tertius infert 
Quatuor obtendens effusa volumina sacro 
Afflatu, non ambiguo munita sigillo 
JEterni Regis, totidem inspirata . prophetis a 
Biblia primeevus Moses, David edidit bce ἊΝ 
Christus Evangelium, Mahumetes Alcoranum. — 
Tres persenserunt hostilia fata priores, ᾿. 
Annosz rugas, corruptelasque senecte, a 
Omnia mutantis. Calamus peraravit iniquus, 
Errores irrepserunt, turpesque hture ; 
Nil primi retinent illibatique decotis, 
Nec priscam meruere fidem liber : altimu Sy 
evo 
Ultimus, anterior (de se si creditur ipsi) 
Et princeps pretio ; purus, sincerus, abundans 
Nil falsi admistum, nil veri jactat omissum ; 
Que reliquis desunt supplet, decisa resarcit, | 
Confirmat genuina suo, fucataque truncat 
Arbitrio; quem non fraus invida leserit 


quam, ἢ 
ο » 
Temporis, anliguum tenet incorruptus hono- 


Trem ; «ἢ 
Defectus nullos, contagia nulla veretur, 
Hac perdurabit signata coronide veri oe 
Regula, defuncto dum conclamabitar orbi, 
Magnaque funereo flagrabit machina busto. _ 
Quarta fides sanctos vates credique facitque _ 
Credendo, radiis perfusos pectora lucis " 
Insolitze, superoque intinctos nectare linguas ; 
Mentis et eloquii promptos comprendere sen- 
sum, e 
Comprensum proferre Dei, preconia veri Ν 
Accinere, errorum nebulas dispellere, mores 
Dirigere, et certze callem signare salutis. 
Fatidicee gentis numeroso palmite oe ' 
Diffusam, | gemino conclusit limite magnum 
Par, caput Adamus, Mahometes cauda mee 
phetis. , 
Fictilis is coeni exueca compage, favillas δ 
ZEtherei rapiente foci, genitalia vite 
Semina, nature preegnans virtute recentis, — 
Nuper prognati cecinit primordia mundi, 
Authoremque suum teneram cognoscere 
lem 


a ἡ 


wi 


δ. 


ig 


iq 


-agly 


τ΄ ji) bi Aree - - Lal 
5 aa 
» hoes “- 


- 


SPARSA QUADAM POEMATA. 


Obsita squaleret tenebris ; ut czrula nullis 
Picta coruscare: stellis, nec luce serena 
Rideret regio, varios nec ludicra gyros 
Ederet ; ut Sterili tellus obducta palude, 
Nocte rigens et morte, nec usquam surgeret 
alto 
Ornatu nemorum, viridi nec serperet herba. » 
Ut pax nulla foret rebus, non pulcher inesset 
Ordo, nec arbitrium legis, temeraria molem 
Confusam instabili premeret discordia regno. 
Ut tum divini nitidissima filia verbi 
Turpibus emersit cunis, et preepete cursu 
Qua patet immensum subito perfulsit Olym- 
pum, | 
Mobilibus collecta globis. Subsedit aquarum 
In pontum digesta palus ; tumefacta vigore 
Prolifico tellus foecunda protulit alvo 
Omnigenas segetes, sylvas, animalia, tandem 
Se caput et finem perfecti a Numine mundi. 
Talia vaticinans reliquis prelusit Adamus 
Rusticus et simplex. Mahumetem immanior 
olim 
Corripuit furor; haud quamvis lymphatica 
Musam 
Exagitet rabies, totusque invadat Apollo, 
Ille magos inter quantum prefulserit omnes, 
Nobiliter demens, insano carmine promat ; 
Quantos inflato superarit pectore montes, 
Quam rigido arrecti steterint horrore capilli, 
Quot rabido spume modios excreverit ore, 
Incumbente Deo domitus ; si vis tamen illam 
Ulla domare potest animam, que condita seclis 
Omnibus anterior rutile in fervente camino 
Lampadis, tern duraverit hospita flamme ; 
Sulphureis donec delapsa penatibus, aura 
Frigidiore fruens, mortales induit artus, 
Ut spem dzmoniis faceret, generique salutis 
Humano, fidei reserans oracula mire 
Perpetuo mansura, feri nec dentibus evi 
Subdita, nec sevo fatorum obnoxia juri. 
Hee qui suscipiunt devota mente, favore 
Numinis eximio summoque beantur honore, 
Precipue chari, neu quis dubitaret amicam 
Doctori preestare fidem, permulta superstes 
Ostendit, non ambigue concredita fame, 
Plura per Elysios edet miracula campos, 
Postumaque attonitos mulcebunt fascina manes. 
E digitis vivi latices manare reclusis 
Prosilientis aque : celsi manus emula montis 
Sudavit gelidos rapido torrente liquores, 
Et siccas Arabum fluctu irroravit arenas. 
Vanus Athon fictor juvenis sub imagine fusam 
Pellzi latum dextra profundere flumen 
Pollicitus narratur ; habebit fabula robur, 
Et transibit in historiam ; nec pagina vatum 
Ulla laborabit dubii formidine veri. 
Vocalis Dodona fuit, reor; Orphea circum 
Cantantem aurite salices duxere choreas ; 
Thebanas sola testudine condidit arces 
Amphion ; lanam Circe deduxit Olympo 
Carmine ; cur prisci sacris sermonibus evi 
Suspicione negem assensum detentus iniqua? 
Quando poetarum nuper transcenderit omnem 
Materiam, torquere fidem majoribus audens 
Prodigiis fugitivus Arabs: A®sopica vatem 
Ore salutarunt animantia ; seepe prophetam 
Asseruere Dei linguis arbusta canoris, 
Nec conjurate tenuere silentia rupes. 
Intendens digitum flexu pollente Dianam 


OO 


a 


515 


Quos simul affecit cupido devotio eultu, 
Deseruere sue rutilantia culmina sphere, 
Ingressique sinum vatis fovere beati ; 
Intumuit magna gravis hospite lena ; subinde 
Officio perfuncta brevi, satiataque charo 
Amplexu, patulo manicarum emissa meatu, 
Orbe recollecto risit, dictaque salute 
In superas alacris remeavit Cynthia sedes ; 
Non ita Dictzi stimulo pastoris acuto 
Inflammavit amor Pheeben, cum languida celo 
Decideret, placiteeque infigeret oscula forme. 
Interea vos ethereas qui scanditis arces, 
Ambitiosa mente ; poli qui regna patentis 
Dissita, flammigerosque orbes indagine freti 
Audacis*radii spatiis includitis, astris 
Cancellos, finesque suos preescribitis ipsi 
Astrorum Regi; queis stat sententia concors 
Integros Arabum saltus excedere lunam, 
JEgyptum licet et Libycas adjungere syrtes ; 
Dicite, quo contracta modo sibi tecta Sabeee 
Induerit chlamydis, loculique fornmine parvo 
Immensum rutili vultus demerserit aurum : 
Dicite, quis mendax fuerit, Ptolemzus an ille 
Sortilegus, gracili vestras qui stringere pugno 
Anderet stellas, Epicyclos clauderet arca, 
Nummorumve instar sacco confunderet omnes: 
Ve vestris, illi si creditur, esto trigonis, 
Quadrisque, et refugo ductis in pulvere gyris ; 
Prospicite astrologi, et vestras defendite curas. 
Interea, quintus musz conamen anhele 
Provocat articulus, summique ferociter instat 
Judicii terrore minax: nisi credis, acerbas 
Promittit tibi vindicias, preessagaque monstra, 
Divino sapiens Mahomet que prodidit ore 
Summum precessura diem. Seductor Averno 
Impius emerget, polluto semine, Christo 
Oppositus nebulo, Graiis cluet Antichristus, 
Deggiali Turcis ; ccecas innectere fraudes, 
Et pravo sataget per vertere dogmate mundum, 
Se caput ostentans, preeceptoremque salutis. 
Quem simul aspiciet fulgenti desuper axe 
Terris grassantem et virus lethale serentem, 
Indomita pectus generosum percitus ira, 
Non impune meum numen contemnet alastor 
Tartareus, populosque meos abducet inultus, 
Dicet, et illustri solio delapsus Iesus 
Cominus aggressu furiosum proteret hostem, 
Inficiet piceo rorantes sanguine terras ; 
Invectusque triumphali per subdita curru 
Regna ferus victor spoliisque ornatus opimis 
Incedet, plausu comitum stipatus ovante. . 
Interea viridi Saracenus origine Muhdi 
Nascetur (sic lingua virum cognomine signat 
Barbara, Director Latiis sonat auribus), illum 
Conveniens Christus, fida solennia dextra 
Foedera conjunget, pulchraeque cupidine gnate 
Accensus dicet socerum ; felice jugales 
Protinus ardebunt tede fulgore, vocatus 
Faustus Hymen aderit, thalamisque recepta 
superbis 
Nympha decens magno peraget solatia sponso. 
Dum denos quater evolvet Titania lampas 
Tramitis obliqui reditus, regnare videbit 
Per terras omnes quam nunc describimus 
unam 
Assertore fidem Christo, Christoque probatam 
Judice ; sic levis antique dictamina legis 
Deseret, eque suis desciscet transfuga castris, 
Doctior effectus: credat Saracenus Apella 
Non ego; pulchra licet prono commenta favore 


SPARSA QUADAM POEMATA. 


Credulus arripiam, quibus illustrissima clarum { Visceribus vacuis insanus seviet ardor, 
Dant argumentum Gog Magog nomina: mures | Non gelido prohibendus aque non aeris 
Rugosz sileat galeatos casside cruste, Innixi pedibus stabunt ; sedilia nulla 
Et bellatrices ranas nugator Homerus ; Restituent artus jugi languore solutos ; 
Pygmeosque truces inter quos tristibus iris Palpanti tremule salient formidine vene, 
Sanguineosque grues exarsit nobile bellum : Emissusque pavor stupefacti fonte gelato 
Corpore debilius, sed stragi fortius agmen Cordis sudores rigida cute, stercusabalvo ΄ 
Fimibus extremis Scythiz, solisque cubili Excutiet, laxisque invitas renibus undas. 
Nascentis, czecis in apricum reptile claustris Mox versus superos ignes, solisque camino 
Prodibit Gog, et Magog; gens nana minorque | Ardentem plantis gradientur inermibus auras 
Formicis, gravis est minimum queis sarcina | Caleantes; Nemesis flagris crepitantibus in — 

granum, stans : aie 
Millia Galfridi comprendit quinque patenti Urgebit tardos, lapidis distantia donec ) 
Calceus hospitito, populisque palatia cedet Discretos tenet unius, precordia Pheebi » 
Ampla giganteis, vastamque colentibus urbem. | Ne subeant, liquideeque natent in gurgite flam- 
Qui simul innumeris dorsum terrestre catervis -' 
Oppressere, avido cunctasque voragine fontes 


me. ἍἊΝ 1 
Bulliet in venis insueta febre laborans. _ ν 
Absorpsere lacusque; et maxima dulcibus un-|Sanguis; fusus adeps; caro colliquefact 
dis _medulle om 
Flumina detexere cavos exhausta canales ; In rorem undosum macerate ; durior ossis 
Enecuitque homines tristi sitis arida flamma, |Compages domita in viscum lentumque ma 
Heredes vacui traducent secula mundi: dorem ~ 
Ingens parva stupor percellat pectora, prisci Rara pelle colabuntur; circumfluushumor 
Sydereas arces monumenta tuentibus evi. Proluet innantes sibimet, pinguedine coctos 


516 


“14 


CT SS Sea ESM Se SS τ 


Tunc oblita sui cursus natura, soluto Nativa, inque sui demersos balnea succi. ΜΡ 
Ordine, primeve violabit foedera legis ; | Hos vada sudoris tenui manantia Jambunt ua 
Errabunt omnes stelle ; sibi dispar Apollo Alveolo, talis genubusque coercita summis; ὦ 
Ducet in eois nocturna silentia plagis, Illos ad renes evectior amnis inundat; | ae 
Hesperiisque diem revehet przposterus oris: | Sunt quibus ad collum turget liquor, et caput 


Impatiens salse putrebit squamiger unde ; extans 
Infecto volucres languentibus aere pennis |Gurgite contiguum despectat ; sunt quibus ora’ 
Precipiti lapsu devolventur : fera saltus Insugunt salsos latices; sors ultima genti 
Nulla venenatos, nec inhospita lustra subibit. | Contingit miserz, capitis cui vertice sammo % 
Strata cadaveribus moestissima scena ruine Pendulus alluitur fluctu insultante capillus. 
Continuo tellus celebrabit funera lucta ; Hoc angore fatigati, dum secula centum 
Cuncta repentino occumbent animalia fato. Quinque teret vicibus fatali pollice textrix 
Sedibus avulsos montes violentus avitis | Clotho, spe tremula summi decreta manebunt 
Impetus zethereos adiget conscendere campos. | Judicii, meritis exact congrua vite. μ". 


Sublimi dubium carpent iter astra volatu Momentis librata bilanx aptabitur equis, ἘΝ 
Inter, et occursu committent prelia duro ; Qua bona cum pravis collato pondere facta 
Spherarum moles subitis adamantia flammis | Certabunt nisu adverso; queis pregravis an= — 


8 
ie 


Corripietur, et in fluidum diffusa liquorem 
Migrabit ; cum feralis deszeviet ardor Alliciet virtus libre in devexa sequacis, 
Sopitaque refrigescet celeste metallum Elysii virides lucos sedesque beatas 
Sulphuris ignivomi cholera vehemente, recen- | Intrabunt; quibus evincent sequiora, subibunt 


sam 


tes 
Cudentur ceeli; renovatis purior axis 
Fulgebit radiis ; redivivi candida Phebi 
Frons arridebit, macularum sordida nulla 
Fece, nee umbrose disparens objice nubis. 
Nos quoque morte resurgemus, 
sopore 
Discusso, nudi, quales emersimus alvi 
Materne latebris peregrina luce recepti, 
Sed preclara pios, doctores atque prophetas 
Involvet vestis, demissaque purpura ccelo 
Nobilis, Hulet habet nomen: jumentaque 
Burak 
Inflammata jubas radiis labentur ab alto ; 
Ignibus aurigam qualis circundata Phebum, 
Et Phaetonteos post se rapit ungula currus. 
Has induta togas, atque hos conscensa caballos, 
Gens proba migrabit superi sub tegmen opa- 
cum 
Letificasque umbras solii, placidaque fruentur 
Tranquillz mentis requie: pars altera nudis 
Expositi membris Boream frigusque severum, 
Torrentisque feros cruciatus sentiet estus ; 
Affligent inopes stomachos jejunia macra, 
Parcaque pallentes tenuabunt pabula vultus ; 


Inferni tristes umbras Stygiamque paludem: — 


Lethesque | Captivo resoluta cadent ; suffusa pudore 


| Ritum sincerum, et puri commercia coetus, 


Soe ἘΞ -- Ρ- Ss SFPSse Ss SS SyPrrrberEe FSS Yew 


Ni facilis Deus eximie bonitatis amico ~ " 
Impulsu, sancti vel prepellente subactus 
Supplicis oratu parcat, dureeque remittat 
Arbitrium legis ; tum ferrea vincula collo 


Ultrix poena retro cedet, victrixque triumphos 
Solennes toto ducet clementia ceelo. . 
Ast cui vera fides morienti defuit, extra - 


Nulla precum misero vehementia proderit irae 
Devoto, nec flectet inexorabile fatum. ἣν 
Cui fortuna favens genuino lumine mentem 
Perfundi donavit, et expirare fidelis 
Intra septa gregis, licet indulgentia nulla, — 
Intercessio nulla fuit, quee pondere pressum 
Peccati gravis immodico defendat acerbis a 
Suppliciis, animamque addictam subtrahat 
Orco; et 
Post exacta suis delictis debita justi 


<< 

| 
. 
i 


Consulet oppressis vindex Deus ; arbiter omnis 
Abscedet, peraget propriis examen ocellis : 


SPARSA QUEDAM POEMATA. 


t a sevis rigidissima justa tyrannis ; 
quicquam fecere boni mercede rependi 
Deposcens, si doctrinam coluisse prophete, 
Cultum promovisse sacrum, donaria templis 
[mpendisse, scholas studiis struxisse fovendis, 
spitia zegrotis, quosque ardua cogit egestas, 
᾿ Ostentare queant, Deus hec, erepta tyrannis, 
Afflictis dabit et passis enormia probra, 
ns lesi damnum virtute nocentis. 
Sic perdet Nero florentis benefacta juvente, 
Et magno cedet Senecee Thrasezque probato 
Imperii quinquennis honos ; Callisthenis am- 
plum 
en Alexandri decerpet fortibus actis 
7 indigna, nec abfuerit sua portio Clyto. 
- Qui meruere hihil, nec habent quo Numinis 
iras 
- Imminuant, humeros alieno fasce gravatos 
THorum peccata prement, quos cede peremptos 
merita quondam, vel iniquo carcere clausos, 
Aut aliis affecit atrox injuria damnis. 
uot Romanos proceres civesque levabis, 
Caie furens, scelerum penis, tuque ultime 
Flavi, 
Commode degener, et solis vesane sacerdos, 
Jedecora humani generis, pestesque maligne. 
ns Sirath pilo telaque exilior illa, 
Quam de nativa contexit aranea lana, 
Lamina subtilis, mucronis acutior ore 
‘Terribili, stagnis super extendetur Avernis. 
Trajicient omnes, Parca instigante coacti ; 
Hi velut excussum pugnacia nubila fulmen 
Transilit, ad morem ventosi turbinis illi ; 
‘Ut sonipes quidam, Piszo in pulvere, palme 
Emicat impatiens, laxis effrznis habenis ; 
Incedent alii passu graviore, velut qui 
Succussator equus quatit alterno pede terram ; 
llicito lentoque gradu procedet onustus 
eccatis, cursumque subinde abrumpet anhe- 
lus ; 
Ulterioris amor ripe flagrantibus omnes 
Alliciet votis cupidos transmittere : felix, 
Ancipitem quisquis librato corpore lapsum 
Effugit, et placita victor consistit arena ; 
e levis culpz, vitamque innoxius egit. 
Quem vero in seram dilata piacula mortem, 
Multiplicisque gravat damnatum sarcina noxe, 
Nunc partes propensus in has modo pronus in 
illas 
_ Deverget, tandem subita vertigine raptus 
In preceps immane ruet, vanusque labantem 
Sustentare labor, certamen inane sequetur ; 
Subjectam longo casu pertinget abyssum. 
Ante polum quam conscendunt, stellataque 
summe 
Aule porta patet, Jano reserante, vireta 
Irriguis vicina colent manantia rivis : 
Nectareis stagnabit aquis piscina prophete 
Cuilibet, unde sua potet cum plebe; videres 
Ludere perspicuo ceelestes gurgite truttas. 
que restinguat Saraceni lympha palati 
Ardores, teneramque gulam Mahometis abunde 
Exaturet, clarisque oculos pellucida gemmis, 
Major erit reliquis, suavique placentior unda ; 
purum candore suo, dulcedine mella, 
Assyriam nardum fragranti vincet odore, 
Pestanasque rosas ; qui degustaverit {ΠῚ 
Viscera non, wstus, nec hiulcas torserit unquam 
ZErumnosa sitis fauces, non attrahet urgens 
Ventriculus, sed delicie gustusque bibendi. 


517 


: 
Nascentis’celerem Lune comes incipe cursum, 
Progressuque pari dum lucida cornua crescant, 
Dum totum radiis fraternis compleat orbem, 
Dum sensim curva declinans luce senescat, 
Et vultum tandem radiosum evanida celet, 
Carpe viam, tanto protenditur intervallo 
Oppositas que disjungit distantia ripas, 
Lata quibus platanus, pinus procera, cupressus 
Densa dat, et placidas Tirynthia populus um- 
bras 
Inficit admisti viridantia littora floris 
Discolor ornatus ; sincero purpura lacti 
Decernit, neutrique viror decedit amcenus ; 
Lilia contendunt violis, rosa suavis utrique, 
Omnibus intendit costus certamen odora. 
Pocula neu desint, et sors constringat egena 
E manibus ritu Cynico potare cavatis, 
Aut prono latices subjectos lambere labro, 
Festivi devexa lacus numerosa coronat 
Amphora, non totidem Pheebo subeunte cubile 
Hesperium sudo numerabis in aere stellas. 
Nunc age Musa refer Saraceni gaudia cceli, 
Quo semel ingressi peragent eterna quieti 
Secula, nec lasciva retro vestigia flectent ; 
Nemo tranquillis abigetur sedibus exul, 
Nec stolido cupiet transferre habitacula voto. 
Non ibi mors unguam funesto pallida vultu, 
Nec simili quicquam referat quod imagine mor- 
tem, 
Apparet, minuens vires mutansque colorem 
Precursor lethi morbus, lethique satelles 9 
Luctus, deductusque agnato sanguine somnus ; 
Non interrupto perfecte vivitur evo ; 
Nec labor exercet corpus, nec passio mentem ; 
Languida nec pravi pariunt fastidia mores ; 
Nec querulz lites ; discordia nulla lacessit 
Conjunctos animos placide ferrumine pacis. 
Cum bellis odium, comedens precordia livor, 
Credula suspicio, timor anxius, improba fugit 
Ambitio, sincerus amor moderatur habenas, 
Regnaque perpetuis torquet ccelestia sceptris ; 
Non rugas erumna vocat, nec cura seniles ; 
Non etatis hyems illic furibunda, nec anni 
Adspergunt canis homines sylvasque ; fruuntur 
Vere novo semper, semper florente juventa ; 
Ipse perdurant illeese a tempore vestes, 
Nec telas rumpet, neque conteret Atropos is- 
tas. 
Terra placens musco molli setaque virenu 
Vestitur ; celsis pallatia splendida surgunt 
Turribus ; e solida fundamen iaspide constat, 
Cuditur in lateres argentea massa struendis 
Meenibus, et fulvi series intexitur auri 
Alterne ; paribus decorantur tecta metallis ; 
Sunt eboris tabulata, micant laquearia gemmis: 
Area magnificis insternitur ima tapetis, 
Cervicalia queis Phrygii monumenta laboris 
Incumbunt, auro pulchrisque superba lapillis ; 
Omnia regales longe superantia luxus, 
Innixi quibus exercent convivia festa. 
Safficiet quascunque dapes optare, subibunt 
Sponte fores patulas, nullo sudore parate 
Arte coqui nulla, cupientibus omnia pleno 
Prodiga ceelicolis effundet copia cornu, 
Gemmea scintillant infuso pocula Baccho, 
Eximio qui cor recreat stomachumqne sapore 
Permulcet ; calices forma prestante ministri 
Distribuunt, roseo convivas ore beatos 
Torquentes ; qualem Nymph rapuere proca 
ces 


518 


3 Ploranti Alcide, vel quem sua vina Tonanti 
Misturum Phrygia evexit Jovis armiger Ida. 
Post dulces epulas divini nulla supersunt 
Excrementa cibi, nullo vesica liquore 
Turget, nec spurca sturcus stabulatur in alvo ; 
Crapula desudat blando resoluta vapore. 

At quid delicias prosit sentire minores, 
Ambrosia satiare gulam, distendere venas 
Nectare ? cur placeat celum, Venus aurea ccelo 
Si desit ? pulchras igitur Saracena puellas 
Inseruit superis prudentia, menstrua nulla, 
Nulla puerperii passas incommoda ; lata 
Grandes tronte micant oculi; pinguedine 
carnes 
Assurgunt tenera; forme complura recensent 
Signa, verecundé injiciunt que frena came- 
ne. 
Nativa egregio species augetur amictu. 
Recta periscelides aurate crura, decoris 
Collectz nodis, armille brachia, torques 
Lactea colla, comas undantes vitta coercens, 
Purpureisque genis illudens pendulus aures 
Annulus exornat ; irritat quicquid amores, 
Sopitosque valet sufflare cupidinis ignes. 
Virginibus titulus brevis Hur, sed gaudia longi 
Prestant concubitus, coeant in secla licebit 
Quousque placet, rivo decurret sperma per- 
enni. 
Nec satis est illam cui non natura repugnat 
Invexisse polo venerem: celeste cinedi, 
»Oh pudor! ascendere solum, vultuque pro- 
batos 
In pueros elegante furit perversa libido. 
At satis indultum est, capiunt fastidia cceli 
Pertesum, saturos invadit nausea sensus ; 
Assuetam meliora juvant solatia mentem. 
Jane fores aperi; valeat paradisus, agatur 
Quid rerum miseris furva Plutonis in aula 
Manibus inspiciam: per meesta crepuscula 
primum 
Provocat obtutum species horrenda Draconum. 
Colla camelorum paribus crassissima gyris 
Exequant, magnisque neget qui cedere mulis 
Circuitu vasto tumefacti ventris abundat 
Scorpio; percutiunt immania monstra malig- 
nam 
Dente venenato, et furialis verbere caude 
Demonis infausti sobolem, populumque rebel- 
lem. 
Heu quales edunt gemitus, cum pestifer anguis 
Insultat! resonant tenebrosa ululatibus antra ; 
Semineces artus, nimiumque tenacia vite 
Membra parum optande, populatur vindice 
flamma 
Humectus, piceaque aspergine fortior ignis, 
Qualis pervehitur paganica Tartara rivis 
Sulphureis Phlegethon, atraque voragine tor- 
rens. 
Morsibus attrite carni flammaque vorace 
Depastz nova succrescit, reparata dolori 
Esca, recens semper tormenti pullulat heres ; 
Quilibet est instar Tityi damnatus, habetque . 
Immortale jecur, fecundaque viscera penis. 
Ah refugee quoties inclamant nomina mortis, 
Surdaque sollicitis obtundunt fata querelis! 
Quippe perire datur miseris, periisse negatur. 
Non fuga, non venia est, non spes ibi lumine 
dulci, ΄ 
Optima vexate mentis medicina, refulget. 
Nullus ille objecta sopitur janitor οἵα, 


SPARSA QUZEDAM POEMATA. 


Nec ferus aurati placatur palmite rami _ 
Portitor. Eurydicen nullam revocaverit illine 
Nec vanis fidibus Ditem incantaverit Orphet 
Assidue multos in amceno carcer opacus 
Detinet hospitio ; sed quod dimiserit ullum, 
Quem dabis authorem, quo digrediente sonor 
Unquam tartaree crepuerunt cardine porte? 


Hee nobis stricte patefecit rima fenestrae, — " 
Quz muris umbras pertusa revelat Avernis; _ in 
Non ita fugissem tenebrosa in claustra recep-  —S>_ 
tus, ΜῊΝ ὌΝ ν΄. ye 
Consultum est revocare gradum, ne conscius 
Orcus am 1% 
Explorata sui doleat secreta profundi. = = =, 
Pergendum est quo fata vocant, quibus ultima. | it 
sedes is 


oe 
a ifr 
Ἢ : 
i} jie 


Competit, in fidei, nam sic voluere, caterva. 


Que fuerant, quamvis fusca nue obruta, 


Lethe, . 


Que sunt, preesentesque lacessunt obvia is 
sus, | | ΜΠ 
Quicquid habent olim volventia 56 618 futurum, Ἵ in 


Quod nec ab annexis intenta scientia causis 
Eliciat, levibus nec conjectura prehendat 
Auguriis, nullisque sagax prudentia signis — 
Colligat, abstrusumque latet radice profun 
Que bona, que mala, que media sunt c 
locanda, ial 
Omnia perpetuis extant insculpta tabellis,  _ 
Que penna manus omnipotens adamantis” 
aravit. ia au 
At bona, ceu sincera fides, devotio fervens, _ 


Justum, forte, tenax veri, compescere ventrer ay | 


eM, 
a) A 
het | 


Munificum, prudens, miseris succurrere, puke τ 

chra ᾿ an ᾿ 
Virtutum series, non tantum scita, statuta, ς΄ Ἢ 
Definita, sed zeterno munita sigillo, a ‘ 
Consensuque probata Dei, cognataque juxta fn 
Premia consistunt ; nitidissima pagina fulget _ Ve 
Auratis depicta notis. Capit altera pellis = ii 


Cum peenis delicta suis ; decreta Tonantis ἢ 
Cum jussu citra placitum ; meruere superni — 1} ' 
Notitiam, sed non suffragia Numinis ; atris _ 
Signantur literis, atrodamnata lapillo, 
Omnis in hoc doctrina volumine, regula mo- Ἢ 
rum ΝΣ 
Figitur, est legum codex uberrimus, artis ᾿ 
Omnigene secreta patent ; thesaurus habetur ὦ 
Historie locuples; varias ut pendula rerum 
Scena vices mutet ; quoties astuta malignos 
Ediderit fortuna jocos ; qui magna volutent, 


= a ἵ 

Et subitis casus evertant regna ruinis : ΟἿ ᾿ 
Bella legas livet, et spumantes sanguine cam ἢ 
pos, . οἱ ΝΎ Ir 
Foedera mox pacesque, legas licet acta viro- h 
rim, AG ‘4 7 4 


Dictaque currentis lingue, mentisque recess@ — 
Nocte magis tacitos, citiores fulmine motus. 
Ere quoque in solida nature viva latentis 
Ducitur effigies ; videas effecta licebit 
Principiis connexa suis; quid suscitat estus 
/Equoreos ; Pharium flumen quo fonte c 
Explicat estivos ; quo magues percitus cestro 
Immotum certa vertigine respicitaxem: —_ 
Ambiguas que distorquent miracula mentes, — 
Que nobis incerta fluunt, dubiique videntur — 
Eventus, cecoque rapi temeraria cursu, = 
Et sic ut possint aliter contingere sortis } 
Arbitrio, fluxis hominum nitentia curis _ 
Consiliisque vagis, nec sunt obnoxia legis 
᾿ 


Preescripto, nisi quam nullis astricta catenis 
Imposuit, jurisque sui regina voluntas ; 
Quz levis ad motus, celerique solutior aura 
gonte sua ferri, nullo cogente, videtur. 
z chartis mandarunt omnia Parce. 
cecidit casus, sortisque accisa potestas ; 
Nec celi tantum depulsa cacumine, cultu” 
' Excidit, eximio diveeque potentis honore ; 
_Nasquam extorris agit mundi, nec repperit 
| usquam 
In terris fortuna locum, venerandaque tantis 
Gentibus, in nudum contabuit irrita nomen. 
| Hine alacris projecta subire pericula miles, 
| Vix declinato frustrari corpore tela, ~ 
Nec cautus vitare feree contagia pestis, 
Lethique instantis patulas incurrere fauces. 
| Si preefixus enim quicquid luctemur habetur 
Exitus, a nostris qui non dependeat actis ; 
Si libertatis fictze nos <dlecipit umbra 
Tafluxu ceco abreptos ; estuque voluntas 
 Fertur prona, suo nec se temone gubernat, 
) Quo vani spectent certamina cassa laboris ? 
| Neve audire licet, tumido que suggerit auso 
\ Nequicquam magnis ratio pugnantia fatis, 
| Ausaque fusilibus ceris tentare calores 
Sydereos nostre fragilis sapientia mentis. 
| Quid frustra juvate ternis lassare minorem 
‘Consiliis animum? quis enim  conscendat 
᾿ς; Olympum, 
| Altaque ceelestis mysteria conscius aule 
Perspiciat, lingua promat perspecta fideli ? 
Quod bona sint edicta poli, quod consona 
norme 
\Justitiz, quod nitantur ratione suprema, 
) Omnia quod videat presago lumine, nutu 
\Disponat, pollente manu moderetur, oportet 
Credere, nec dubii nugas agitare profani ; 
| Sint arcana licet, tenuem superantia captum, 
‘Nec studio scrutanda, nec enarranda loquela, 
“Mirari Deus hee dedit, haud expendere lancis 
‘Imparis arbitrio, dedit hunc mortalibus am- 
| plum, 
In quo decurrat taciturna modestia, campum. 
Atque ita precipuos Saraceni dogmatis artus, 
‘Musulmana quibus perstat subnixa columnis 
Relligio, quibus internis assentibus herent, 
Et clare debent suffragia consona lingue, 
'Audaci calamo perstrinximus: alter anhelam 
‘Sollicitat labor, et rapit in certamina Musam : 
‘Credendis que subtexunt facienda, ministret 
‘Ut menti manus officiosa, theoria praxim 
Procreet, assurgant posito fastigia fundo ; 
Quam foecunda fides, et quos radice benigna 
Protrudat fructus operum, viresque propaget 
Innatas ; mores hominum, sacrosque referre 
Succedit nova materies in carmina ritus. 
Non ego sustineam cunctos percurrere nisu 


| 


‘Census erit, si non geminos descripsit Atridas, 
Ajacesque duos, magnum Chironis alumnum, 
Laerteque satum, superis nee cedere dignum 
‘Tydidem, Graias inter fulgentia gentes 

omina, suffecisse putet, licet agmina tota 


bem. 
lange 


cunt; 
umque dato censu colludet carminis ordo. 


Immodico: quis enim Danae si classis agendus 


Preterit, obscuramque premunt oblivia ple- 
‘Sic ego quos celebrem de tota quinque pha- 


Seponam, qui prefulgent atque agmina du- 


SPARSA QUEDAM POEMATA. 519 


Testamenta, preces, eleemosyne, Ramadanus, 
Mecca: locum merito tenet attestatio primum, 
Prestratum secte limen, quo liber in illam 

Ingressus patet; hec prefertur’ formula: 


{ 


Numen 

Est unum, preterque Deum non suppetit 
ullum ; 

Estque propheta Dei Mahumetes. Turcica 
proles 


Ne sinat elabi rimosa mente, memorque 
Continuo repetat, stimulis urgetur amoris, 
Terrificisque minis, simul ac pubescere men- 
tum 
Incepit, roseaque genas lanugine signant. 
Sed qui deserta, quam primis imbibit annis 
Materno cum lacte fidem, seu sponte vocanti 
Inferno auscultans, animo vel conscius egro 
Flagitii, venizeque suis a partibus exspes, 
Fraudibus allectus, lucri dulcedine captus, 
Vindicte sitiens, aut ambitione laborans, 
Objectum sibi proponit Mahumetis asylum ; 
Solenni pacto, magno sub teste tyranno, 
Aut aliquo decorante nefas magnate, cerebri 
Projicit exigui neglecto frigore tegmen 
Antiquum, nudusque afiricta fronte fatetur 
Velle Musulmannus fieri ; tedere prioris, 
Si placet, a Mahumete novam sperare salutem : 
Tum proceres inter non infimus ille, superbe 
Adferri jubet, extremis que nuper ab Indis 
Venerit, et sancta redimiri sindone sedem 
Ingenii; nullum cireundata lina pudorem 
Obnubunt, tutisque asininas pellibus aures. 
Deinde sagitta levis conversi nobile munus 
Offertur dextree, resides qua exerceat armos, 
Adversosque nove fidei transfigat inermes : 
Indice quam capit exerto (non pollice crasso, 
Nec gracili minimo, ne jus sibi mereat indax 
Prereptum) posthac prescriptam nec mora 
formam 
Pica refert haud indocilis, quam precinit audux 
Antistes, recitat tyrunculus ore rotundo. 


Cetera. desiderantur. 


In obitum dignissemi Domini Spenceri Bret 
ton, illustrissimt Consulis Anglorum 
Smyrn@, anno 1659, Elegia. 


Siena triumphantis quisquis feralia lethi, 
Et sevi luctus regna superba vides ; 
Quam justis regnet titulis dolor, atra trium- 
phet 
Parca, potes paucis discere, consul obit.. 
Qui, rogitas, consul?  tristem circumspice 
scenam, 
Materiam loquitur dramatis illa sui. 
Quem deploraret populari Smyrna tumultn? 
In quo tam celebris funere pompa foret? 
Armaret quis communes in fata querelas, 
Efficeret cunctis displicuisse Deos ; 
Assereret moriens suspiria publica; vulgi 
Immitis fleta spargeret ora pio ; 
Discordes mundi sensus sociaret, ut unus 
Tam variis constet gentibus esse dolor? 
Agaride Christi venerantem nomen, Eoi 
Hesperium Perses Armeniusque virum, 
Galli, Germani, cultores Ausonis ore 
Conformi doleant pectore, voce gemant ? 


520 


7 


Quis diri exprimeret miracula tanta doloris? 
Quem tales gemitus promeruisse putes ? 
Presertim miserFis ut acerbior incubet Anglis 
Luctus, liventes planctibus ecce manus: 

Demissos vultus, stillantia lumina, spissos 
Singultus, laceras ungue furente comas ; 

Pullatas vestes, nigrzeque simillima nocti 
Corpora, mente tamen lucidiora sua. 

Orbatosne suum dubites deflere parentem, 
Dulce decus gentis presidiumque sue ? 

Meerorem modo jactura metire, fidemque 
Meestis at veris laudibus equus habe. 

Ornavit fortuna virum, licet invida dignis 
Distribuit parca munera rara manu : 

Stemma quidem clarum, generosum nomen, 

honestus 

Sanguis, sed tantis dotibus imparia. 

Dedecet heroem non summe stirpis origo, 
Nasci Czesarea debuit ille domo. 

Quos non zquavit meritorum pondere reges, 
Quam multos animi nobilitate Deos ? 

Consuluit lucro, voluit dum numen avarum 
Plus ornamenti quam daret accipere. 

Sed melior natura magis cui favit alumno ? 
Plura dedit nulli dona benigna parens. 

Hic exhausit opes, huc cunctas contulit artes, 
Ut consummatum perficeretur opus. 

Membrorum specie pulchra, compage decora, 
/Equa temperie, viribus eximiis 

Emicuit ; forma insignis mensuraque magni 
Corporis egregium preetulit alta ducem ; 

Incessit mediis Agamemnonis instar Achivis, 
Insedit, qualis Dardanus Hector, equo. 

Inclyta majestas divino sedit in ore ; 
In gemino fulsit lumine dulce jubar. 

Quos non aspectu motus radiante cieret, 
Seu terrere animus, seu recreare foret ? 

Exporrecta, quidem facies, nec conscia ruge, 
Et placida semper luce serena fuit, 

Arderet justo nisi mens accensa dolore, 
Calfaceretque suum nobilis ira jecur ; 

Tune corrugantis frontem, torvumque tuentis, 
Quis flammas posset sustinuisse truces 7 

Flexanime torrens inerat facundia lingue, 
Affectus omnes sub juga certa trahens. 

Orantis suadela gravis, nervosaque : victrix 
In dictis ratio, sed bene culta fuit. 

Intentare minas placuit modo, firma tremore 
Pectora fulmineo perculit ore tonans. 

Cum gratos hospes facilis tractaret amicos, 
Lusit in eloquio gratia mira suo. 

Quam bene nectereo condivit verba lepore, 
Confudit salibus mella, severa jocis! 

Respueret quis non epulas ut pasceret aures, 
Eque hoc negligeret pendulus ore famem! 

Vendicet hoc forsan fatum sibi, faustaque dotes 
Nativee reputent indolis astra suas; 

Virtutis saltem laudes sibi debuit ipsi, 
Eripient illud sydera nulla decus. 

Quam solide prudens, in rebus promptus agen- 
Mirifica pollens dexteritate fuit ! [dis, 

Subtili causas discrevit acumine, summo 
Expendit rerum pondera judicio ! 

Quanta jura fide fixit, moderamine lites 
Decidit, facili preemia mente dedit! 

Consilio scelus oppressit, promovit honestum, 
Effecit raro viribus esset opus. 

Officio vigil ineubuit: providit acute, 
Perfecit valide sortis agenda sue ! 

Cura sagax, constans industria, mista labori 


SPARSA QUADAM POEMATA. 


| Non illum erubuisset ebur.Latiale sedentem, — 


| Interea celebris per secula gloria γίνε,  __ 


Ars, utin hoc omnes emicuere viro! Ὁ 
Obstrinxit meritis homines; pietate fideli 
Et pura coluit relligione Deum. a 
Ingenio mitis, comis sermone, benignus } 
Moribus, in factis acer at @quus erat. 
Quum jus et res exigerent, quis fortior illo, 
Quis magis indomitus, terribilisque fuit? 
Ut bene, dixerunt, terror miscetur amori, 
Et qui tam bonus est, quam ferus esse p ote 
Agnum nempe sui, Turce sensere leonem, 
Ut ratio varias est moderata vices. τ 
Hinc secura sua latuit sua cura sub umbra, — 
Libera vel sola suspicione mali. ἫΣ 
Hinc illi tribuere omnes encomia; nemo 
Odit, amare boni, pertimuere mali. 
His debebatur meritis provincia major, ‘al 
Pro tanto fuit hac sydere sphzera brevis. __ 
Quam melior Rome consul, mundique fuisse 
Ausoniis poterat fassibus esse decus: ee 


τὶ 


Non humeros trabeze purpura sacra suds ; 
Cum Fabiis et Fabriciis meruisset haberi, 
Inter Scipiadas AZ miliosque legi. Ἂν 
Proh dolor, hee virtus terras evanida fugit, 
Luridus illustri pallor in ore sedet! 
Spiritus in cecas magnus disparuit auras, 
Deficit ingenium, lingua diserta silet! 
Prostratum est columen, cecidit fiducia nostra, 1 
Lux extincta perit, vita superstes hebet! 
Consulis ipsa sui videatur Smyrnacadaver, __ 
Et velut in tenebris exanimata jacet. __ 
Non illi nocuere tamen, quem sede beata ~ 
Inque sinu summi fata locare poli ; . 
Quem sua traxerunt Superi in consortia, claris 
Immistum heroum semideumque choris; 


« 


a a 


Τὰ 


Famaque perpetuo non moritura manet. __ 
Plura dolor prohibet, lacrymeeque in verba 
tuentes, ἡ nn 
Has quoque foedavit guttula crebra notas. — 
Tu modo, si nostros aspectans desuper actus — 
Mittis ab Elysio lumina prona tuo, ᾿ 
Ne tenues luctus spernas, solitoque favore __ 
Laudibus ignoscas, nobilis umbra, tuis. 


‘ 


Augustiss. regi suo reditum gratulatur A \ 
Britannia. ag 


ANNO i660. “a Hh ο 


Quin luctuosas, Carole, post moras 
Ovantis almos in patric sinus 
Dignaris accessum, mearum 
Vita, salus, medicina rerum. 
An vota pro te seepius irrita 
Flexere tandem difficiles Deos, 
Aut ira ceeli sponte nostris 
Detumuit satiata poenis ? 
Sive ista fati mens placidi fuit 
Mundum regentis lumine provido, 
Quid debeant monstrare vestro 
Nostra salus requiesque regno, 
Ut corruentis preecipitem manu 
Vim sustineres imperii tua, 
Vestramque dextram postulantes 
Charior acciperes habenas ? 
Quisquis revexit seu bonus ad preces, 
Seu justus ille est, seu sapiens Deus, 


. SPARSA QUADAM POEMATA. 


Cujus proinde amplum favorem Et membra priscus pigra calor rapit, 
Gratifico celebramus ore ; Ducunt vietis poplitibus choros, 
‘Quam ut lingua dignis vocibus exprimat, Sub rege tanto quisque vite 
Depingat aptis penna coloribus, Nestoreum sibi sperat evum : 
Mens assequatur sentiendo, Vidisse vobis tempora sufficit 
Littora gratior hee revisis ; Tam leta, patres; tradite posteris 
Cen post furentis squalida Sirii Fruenda, quos funesta duri 
Foecundus imber regna, salubribus_—- Secula progenuere ferri. 
᾿ Perfusus auris; seu benigni Queis flos juvente corporis integras 
Post hyemes Zephyri severas ; Vires ministrat, queis animi pares, 
Ceu navite nox horrida quem vago, Plenam voluptatem beati 
Aut nocte nubes horridior, fera Percipiant sapiantque regni. 
Pregnans piceca, sustulerant, Sed quo catervas virgineas trahit 
Aurea stella polum revelans ; Vis immodeste letitie ? reor 
Ceu delicato qui sopor impetu Amore regem deperire, 
In membra blandus languida defluit, Ulla nec abnueret maritum. 
Que dira febris vis acute, At splendidz miracula maxima 
Vel vigiles domuere cure. Pompe superbos conspice milites, 
Diu quod zgro reddita sanitas, Victos agentes se in triumphum, 
Incarcerato liberior locus, Quod fuerint superati, ovantes. 
Aut lumen orbo restitutum, Conspirat omnis plausibus impigris 
Vita vel ipsa redux sepulto : Ac certat ordo; mentis et indices 
Seu sub molesta sorte gementibus Expertus omnes exprimende 
Mortalibus quid gratius accidit, Organa plura deesse meret. 
Nostre levem pro te recepto Nec vana gentem brutaque gaudia 
Letitiz simulabit umbram. Jactant furenti sydere percitam, 
Nec ficta mesto pectore gaudia Mercede summa gratulantur, 
Tyrannice delata potentiz Eximia ratione ducti. 
Effundimus, queis imbecilla , Pungit recurrens preteriti mali 
Signa pudor pavidus ministrat ; Sensus, futuri spes acuit boni, 
Sed quum per imas vivida jubila * Ac fortior vis prepotenti 
Serpunt medullas, risibus obtegunt Dulcis amor stimulo lacessit, 
Vultus serenos, ora solvunt Cui mille flammas conciliant faces : 
Garrula letificis susarris, Preclara stirpis nobilitas, genus 
Exuberanti mox super alveos lllustrium quo prisca regum 
Sublata cursu, ac agmine confluo Stemmata consociata fulgent : 
Densata, festos in triamphos Quo neminem regnante pudet regi, 
Prosiliunt alacresque plausus ᾿ Ut nec gubernanti Jovi ceelites 
Queis nulla gens persensit adhuc pares, Servire, dum prolem gigantes_, 
Seclis nec unquam nostra prioribus, Terrigenam dominos recusant. 
Olimque nobis contigisse Que celsior natalibus eminet 
Posteritas memor invidebit. Virtus, faventis progenies poli, 
Ex quo revertentem tuba publicat Alumna dedignantis, astris ἡ 
Clamosa famz, quod pius ordinum Mitibus orta, probata sevis : 
Consensus agnoscit tuum jus, Fortuna quam non terruit aspera, 
Officium proprium fatetur, Nec dura fati fregit iniquitas, 
Rex vivat ultro personat omnia; Adversa constanter ferendo, 

Vox illa totam sola per Angliam Prospera que meruit refertque. 
Auditur ; ut sola audiatur, Quis nescit insignem sapientiam, 
Continua replicatur echo. Benignitatem, justitiam, fidem, 

‘Qui flagrat ardor pectore civium, Quas grata lingua consonanti 
Testantur alte perspicuo strues, Fama minor merito celebrat ἢ 
Regnare non passe tenebras, Sis quanta Divum cura, periculis 
Te profugam referente lucem. Tantis superstes, ceedibus ac fugis, 
Campanule non immemores sui Ostendis, armis impetitus 
Quod imminebat martyrii, sonis Hostium et insidiis tuorum. 
Nos emulantur; ne liquentur Tam stirpe clarum, sanguine regium, 
Motibus immodicis, veremur. Virtutibus tam conspicuum, Deo 
Clangore non jam mortifero minax Te sic amicum, Carole, ulnis 
Accendit iras buccina Martias, Suscipit Anglia vestra pronis. _ 
‘Subinde semper provocabit Vult sceptra magni terna vibres patris, 
Pacifico strepitu qnietem. Virtute sed non sorte pari, suas 
Quin et trisulci fulmiais emula Injurias in te futuris 
Ministra lethi machina, fulgura Obdsequiis reparare gestit. 
Jucnnda spirans, ore blandam Tuam obsoletis vulneribus manum 
Detonat innocuo salutem. Vult admoveri ; te petit unicum 
Incedit agmen purpureum, senes, Peeana, pluris pendet illam, 
Queis plurimos gratissimus hic dies Quam tibi debuerit salutem. 
Annos reduxit ; queis fugata Tridente fluctus non alio suos 
Canitie revirescit «tas. Quam Carolino compositos cupit, 
Vor. Tl. 66 


Te sola dispensante pax est 
Belligere placitura genti. 
Concussa monstris heresium fides 

Defensionem sollicitat tuam, 
Qui jure possis solus illam, et 
Inde tuum titulum tueri. 
. Exposcit a te ecclesia vindice 
Vulgi profanis lzsa furoribus, 
Exuta, conculcata, fracta 
Jura, decus, reditus, quietem- 
Tecum reverti participes tui 
Leges requirunt exilii, fera ut 
Necessitas exterminetur, 
Unica lex, sine lege, nuper. 
Festiviori Pierius chorus 
Excipiet suum 


Regem, parentem, spem, patronum, 


Delicium columenque suum : 
Cui tot per annos vita precario 
Traducta, jugi objecta periculo, 
Evasit usque zgre superstes 
Preeda lupos facilis rapaces. 
Jam cor refectum spiritus ingruit, 
Effert in auras intrepidum caput, 
E mortuo dudum recentem 
Concipit ingenio vigorem : 
Tutus sub umbra presidii tui 
Secura musis dulcibus otia 
Impendit, haud curans maligne 
Invidiam rabiemque plebis. 
En plectra docta pollice temperat, 
Et voce fausta encomia \personat, 
Lztumque certatim canoris 
Indiciis animum fatetur. 
Non qualis olim carmine languido 
Turpes tyrannos exciperet. metu 
Cogente, fucatisque veros 
Letitiis gemitus recondens. 
Quos inter ima classe sedens, rudi 
Fretus camzna, non humili tamen 
Accensus affectu, Tonanti 
Sospite te pia vota fundo ; 
Quod te reduxit spe citius tua 
Nostraque, contra non superabiles, 
Humana si spectamus, ullis 
Consiliis operisque causas. 
Adversus estrum immane potentize 
Armis et iris ac odiis fere, 
Firmaverant que pertinaces 
Ambitio simul et cupido, 

Post spes retusas, deciduas opes, 
Fractasque tot successibus asperis 
Vires tuorum, quum nec ultra 
Sufficerent animi fideles ; 
Sudore nullo aut pulvere sordidum, 
Nullo madentem sanguine civium, 

Nec clade funesta auspicati 
Inficiente decus triumphi ; 
Solos per hostes de spoliis tuis 
Tumultuantes, estibus ut ratem 
Contrariis aurisque tractam 
Regna tuos in avita portus. 
Conservet idem, dirigat, augeat 
Virtute Numen, consiliis, ope 
Vitam tuam, mentem, coronam 


Incolumem, stabilem, perennem ; 


Distracta per te regna redintegret, 
Concussa firmo robore fulciat, 
Collapsa restauret potente, 
Sustineat ruitura, dextra ; 


SPARSA QUDAM POEMATA. ‘. 


Exhausta per te divite copia us 8 
Perfundat, apto digerat ordine 
Confusa, corruptis nitorem " 
Restituat, dubiis quietem = 
Exulceratas corrigat, asperas © i ® 
Ἑ 
ve 


Leni medela mitiget, emulas- 
Mentes reponat, sedet iras, aia | 
- Concilietque odiis amores ; 
Tollat querelas justitia ; fidem 
Et veritatem promoveat piam, 
Sanctosque mores, quos crearit “ 
Relligione subacta virtus. 
Et quicquid amplo nomine centinet ; 
Felicitas, tecum redeat, tuis ; a 
Jussis et exemplis sacratum, | 
Consiliis opibusque tutum. 
Hec vexet hostes ultio regia 
Injuriarum, reddere si volunt Μ᾿ 
Ipsi, beatos, peenitentes: 
Ex animo, egregie fideles. 
Sic uberes quam pertulimus licet 
Fructus reportemus patientie 
Utrique ; tu regno diu, nos 
Rege diutius indigentes. -. 
Sic serus, ut nune semper habebere ' ᾿ 
Ad nos reductus, sic reditum tuum 
Vincente presentem profunda 
Posteritas recolet triampho. 
Qui plausus intrantem preiit, comes 
Sit possidenti semper, acerbior 
Sed exeuntem prosequatur; ; 
Post celeberrima γασβᾶ, luctus. ὶ 


᾿ 
co 
ry 


ἐξ 


ee. 


= =” ἘΣ 


" ἣν 


In Psalmos a reverendo D. decano Petroburgenst — 
Homerico versu donatos, anno 1674, F 


Divixvs, sapiens! sic acclamavit Homero : 
Vox seculorum consona, ra 

Ore tamen non usa suo, dictaverat illam 
Fatum futuri conscium. 

Non olim nisi per tenebrosam vera prolepsin, 
Sit vera sensu ut limpido 

Nunc habet, etati nostre sapientia vatis 
Debetur, ac divinitas. _ 

Grandia Mzonides, eultzeque capacia mentis, 
At parca mentis verba dat; 

Duportus verbis dignam sublimibus indit 
Mentem, petitam celitus : εἰ. 

(Duportus, nomen clarum, sapientia quantum 
Omnigena, vel virtus valent ; 

Cuique suas merito tot linguas fama rependit, 
Quot ipse fame credidit:) ᾿ 

Exanimis procedit ab illo littera, vivax 
Ab hoc Homero spirits. 

Quid Trojz fumos igitur, quid inania regum 
Insanientum jurgia, a 

Annorumve decem errores, turbamve deorum, Η 
(Fictamne dicam an fictilem 4) 

Infantis mundi specioso carmine nugas 
Stulte decoras respicis ? 

Quin magis Jonii recutitam suspice musam 
Et sorde purgatam senis ; 

Coli magnifice pandentem oracula, tanto 
Res unice stylo pares. 

Incedit primo per Jobi fata cothurno 
Adversa, cincta prosperis ; 

Utraque, majestas ut rerum tanta poetam 
Despicere non possit suum ; 


oo oe «ὦ ee ae αὖ ες δ" ce 


nar ee 


Tw} 


iin, ὡϑμἷΝ 


Ye, ee ee, ae 


SPARSA QUADAM POEMATA. 


‘Tum canit effusas Selymzi Nestoris ore 
E melleo sententias ; 
sibi plaudens ut se prudentia tali 
Miretur auctam gratia; 

Ulteriore gradu preconia Numinis aptat 

_ Jam regie chordis lyra ; 

Restituens amissa Davidi carmine, damno 
Ut pene proficiant suo; 

Ceelesti modulanda choro, tam digna beatis 
Quam grata, opinor, angelis ; 

Queis opus et vita est hymnos cantare, nec 

hymnos 

Cur preferant alios scio: 

Te saltem decuit, sacri celeberrime Phebi 
Antistes, huc assurgere : 

Non aliam melius ceptis illustribus allam 
Imponeres coronidem : 

Hanc sibi preescribit metam divina peesis, 
Suum hue adurget Pegasum, 

Quo vite scopus et musz sit terminus idem, 
Celebrare gloriam Dei. 


Illustrissima domino Georgio Monk, regis restitu- 
tort, regni liberatori, anno 1660. 


Nec meritis ingrata tuis, quo vindice spirat, 

Et canit, et reducem Carolum, sua gaudia, 
spectat, " 

Musa tuum nomen reticebit, magne Georgi ; 

Quanguam argumenti nimio sub pondere tanti 

Succumbat, vestrisque accedat victa trium- 
phis, 

Inque tuas laudes vano conamine surgat, 

Cui triplicis frontem decorant insignia lauri, 

Non uno decerpta solo. Te perfida belli 

Victorem, pacisque auctorem, sensit Ierne, 

Inclyta nascenti tribuens preludia fame. 

Indocilis parere, feros agitare tumultus, 

Vix reges tolerare suos, justisque reniti 
Pridem sueta, jugum didicit perferre Caledon 
Consiliis edocta tuis et fortibus armis. 

‘Nec rigidus dominos ut purgat carduus Anglos, 
Exemit spinas virtus tua. Mollibus inde 
Imperiis quoque corda domas, conjungis amo- 

rem 

Cum terrore tui, et cogis servire volentes. 

Tum fines arctos, inclusas equore terras, 

Imperiumque unum temnens, unumgue ele- 
mentum, 

Vela dat, et liquidos peragrat tua gloria cam- 

Ss 


. 


Et fluxis infigit aquis non fluxa trophea. 

Terrestres lauros navalis serta corone 

Excipiunt; Batavis prefulgent tempora rostris. 

Indomitam gentem, salseque paludis alum- 
nam 

Linquere natales undas, subitamque precari 

Vestra coegerunt invilos fulmina pacem ; 

Vestra decus regnumque maris victoria nobis 

Reddidit, indulsit victis orata secundum 

Pax, te dante, locum. Que te nunc altera, 

_ Monke. 

Laus manet, aut cumulo 
noris? ᾿ 

Post terras undasque manu victrice subactas, 

Quod superest quo decertet tua fama thea- 
trum ? 

En delubra Deum pecus incolit, hymnus equini 

Personat hinnitus, galeatus sacra ministrat 


perfecti accedat ho- 


523 


Mystes, stercoreo redolent altaria thure. 
Ecce forum claudunt armate triste cohortes : 
Vocem efferre tube, legesque silere jubentur; 
Curia deseritur sensim nudata ; supremum 
Nunc caput abscindunt, tum nobiliora recidunt 
Membra, statim expurgant palpantia viscera, 
tandem 
Vix insecta manet mutilati cauda senatus : 
Denique ne tanto quicquam de corpore restet, 
Cogitur hec reptare foras: novet omnis honesti 
Ficta licet species, vacuum Bellona fugate 
Justitiz captat solium ; jus dicitur ense, 
Vel juris rapiens scelerata licentia nomen. 
Proscribunt, spoliant, mactant impune nocentes. 
Quilibet est sine lege reus, pro lege rebellis. 
Te pietas aris, Astrea focis, violata 
Majestas sceptris, libertas pulsa patronum 
Omnibus implorat; clamantibus ore benigno 
Annuis, ac opera prestas felice salutem. 
Catholico varias coeuntes agmine sectas, 
Queis delere sacerdotes, evertere templa, 
Exhaurire sacros reditus, et tollere leges 
Unica discordes animos sententia vinxit, 
Distrahis ; en profugi divellitur unio fallax 
Schismatis, in partes rupta compage feruntur. 
Hos ut sint vere tremuli, precordia solo 
Inspirante metu, facis; illos altera regna 
Spectantes summo jamjam labentia celo, 
E terris videant pro quinto rege secundum : 
Baptistasque novos quo se demergere possint, 
Insula, carcer aque, liquido munimine sepit. 
Quos non contendens acie, nec sanguine fuso 
Debellas, nimis est illis impendere cladem. 
Sufficit ostentare minas, quod diceris hostis. 
Non opus est armis, ubi pugnat fama tremendi 
Nominis, accipiensqne vicem prudentia ferri ; 
Nectere docta moras, temeraria ca@epta recu- 
sans, 
Opportuna sequens, miscens virtutibus artes, 
Intima non proferre suo nisi tempore sensa, 
Adversosque perita suis constringere nodis. 
Sic velut exanimes umbras aut ludicra spectra, 
Immensas acies gladii fulgore corusci, 
Non ictu sternis; larvas probitatis inique 
Detegis ; immodica mentes pietate scelestas 
Corrigis, illustras nimio pre lumine cexcas, 
Cumque suis tergis animos versos dare cogis. 
Militiz juste te primum bella magistrum 
Agnoscunt; parere togee, pacemque tueri 
Arma doces, sevos submittis fascibus enses, 
Ut tremat armatus sub judice miles inermi. 
Ostendis quam non generosum pectus inani 
Ambitione tumet, quam magna potentia magno 
Est animo minor, inflantem dum turgida vela 
Fortunam probitate regis, vim jure coerces ; 
Nec quantus potes es; quodque es non dicier 
optas, 
Protector patria; tibi debita gloria cedat, 
Assumant titulum qui non meruere tyranni. 
Non te furtivis plumis attollis in altum 
Degener, aut falsis humeris aliena coruscat 
Purpura, que mentem rubeat gestantis iniquam, 
Quam non dedeceant, aptas diademata fronti ; 
Das justis manibus sceptrum, queis jura de- 
derunt, 
Nascendi sors, et series illustris avoram, 
Nec minus excellens generoso sanguine virtus ; 
Et cui te nunquam domino servire padebit. 
Hoc unum querimur, quem das simal abripis 
illum, 
Ut vix sit noster rex, totus vester, et ipsi 


Quod tribuis regnum meritis ingentibus aufers. 
Tu nisi nutantem validis cervicibus axem 
Anglicus Alcides, cum se subduxerat Atlas, 
Fulcisses, nostri cecidisset regia celi, 
Pressissetque gravi terras delapsa ruina. 

Tu deturbasti per vim fraudesque nefandas 
Terrigenas aule regimen ceelestis adeptos, 
Sacrilegisque diu vibrantes fulmina dextris 
Non sua, restituens Superis extorribus arces 
Sydereas, pulsoque Jovi regalia sceptra. 
Multorum capitum fcecundam vestra subegit 
Dextra renascentem toties a mortibus hydram 
Supremo interitu, ne lingua terreat anguis 
Multifida posthac, nec sibila pestifer edat. 
Incubuit miseris nova portentosa chimera, 
Publica res, privans libertatem, bona, nummos, 
Cui torvi facies arsit truculenia leonis, 
Plebiscita vomens rugitibus ignea sevis ; 
Lascivam tumido referens abdomine capram, 
Ambitione salax, tetrique libidine ]ucri ; 
Immanisque feri suberat cui cauda draconis, 
Iris ac odiis ac viro decolor atro. 

Bellerophon noster, nosterque Georgius, illum 
Sanctior invicte domuisti viribus haste. 
Historiz committatur si fabula vestre, 

Plura sub aspectus nostros se monstra tulerunt 
Victa tibi, quam dicta illi; nec fingitur ullus 
Quo tu non major fueris, ut verior, heros. 
Immortale decus secli, fortissime vindex 
Justitiz ; simul imperii fidissima norma 
Obsequiique ; stator regni divine ruentis, 
Vive diu patric charus, patrieque parent: 
Sit tibi promeriti diuturnus fructus honoris ; 
Vitam virtuti prolixam, laudibus annos 
Exzequa ; tumulo scribatur Mitzs BoNnESTUS. 


In obitum Henrici ducis Glocestrensis et Marie 
principis Arausionensis, 1660. 


KAPOAIAAT dior, ἱερῆς βλαστήματα ῥέζης 
Kedva, κλυτὸς κοῦρος καὶ χαρίεσσα κόρη" 

ΚΚοῦρος, ἑξῆς ἐλπὶς πένθημά τε κατρίδος αἴης, 
Τῆς φάος ἱμερόεν, τῆς πόθος ἀλγινόεις" 

Μᾶλλον ὅλου κόσμοιο τέρας καὶ θαῦμα πέλωρον, 
Téccor ὑπεκπροθέων ἤθεσιν ἡλικίην" 

“Ἤδη μὲν νέος dv, ἀρεταῖς δ᾽ ἀκμαῖος ἁπάσαις, 
Ἰζαὶ τέλεος πινυταῖς ἐν πραπίδεσσι γέρων'᾽ 
Βέλτιστος φρονέειν τὰ δέοντα, δέοντα τε φράζειν, 
ΝΝοῦν μὲν ἔχων θεῖον καὶ στόμα μειλίχιον" 

Θεῖον ἀπ᾽ οὐρανίης φύσιος νόον, αὐτυδίδακτον, 
Πρός τ᾽ ἄλλοις τεχνῶν φέγγεσι λαμπόμενον' 
Καὶ στόμα μειλίχιον, τόσσαις γλωσσῶν ῥέον αὐδαῖς, 
“Ὅσσαις φθέγγονται νῦν βροτοὶ, οἵ τε πάλαι" 
Τενναῖος δὲ φυὴν͵ πρᾶος, καὶ κάρτερος ἥρως, 
Εἰν ἀγορῇ πρᾶος, κάρτερος ἐν πολέμῳ, 
᾿Αμφοτέρας ἰδίοις ἀρετὰς καιροῖσιν ἀρηρὼς, 

Τοῖς τ’ ἐχθροῖς φοδερὸς, τοῖς τε φίλοις γλυκερός" 
Eidos ἄριστον ἔχων, σθένος ἄλκιμον" ἣ μέν ἐκείνου 
Σώματος ἐν θαλάμῳ Ἰζυπρίδι μίσγετ᾽ “Aons. 

Kai σὺ γυναικείης, νύμφη βασιλήϊον ἔρνος 
Καλλίστη, ἀρετῆς δεῖγμα φαεινότατον᾽ 
Εἰὐγενίῃ πασῶν μὲν ὑπείροχος οὖσα γυναικῶν, 
Mopdiis ἀγλαΐῃ, καὶ φρενὸς εὐπρεπίη" 
᾿Αμφοτέρων εἰδόστε φυῆν τε λαχοῦσα τοκήων, 
τόρ κάλλος, σωφροσύνην πατέρος" 
᾿Ακτῖσι χρυσῆσι καλοῦ στίλθουσα προσώπου, 
Ψυχῆς λαμπρότερον δ᾽ ἔμφρονι μαρμαρυγῇ" 
"Ὄμματα ταῖς ἕλκουσα βροτῶν τέρπουσάτε, ride 


SPARSA QUEDAM POEMATA. 


Σπωμένη ἀνθρώπων ἡδομένας κραδίας" - 
Πότνια Αὐριακοῦ γυνὴ ἡγεμονῆος ἀγαυοῦ, o 
Αὐριακοῦ μήτηρ dia καλοῦ θάλεος" ‘sii 
Πίστη ξεινοδόκος βασιλῆος δμαίμονος, ἀνδρῶν "ἢ 
Φεύγοντος χεῖρας γηγενέων ἀνόμους" ᾿ ᾿ 
Ἄλλη ᾿Ηλέκτρη, θυγάτηρ ’Ayapépvoves ἄλλου, " 
Καὶ μέτοχος κοινῆς ἐκδίκου εὐσεδίης" : 
Φεῦ, ποίους θάνατος κλέπτης κακομήχανος ἡμῶν' tala 
Θησαυροὺς ἀρετῆς ἥρπασε καὶ σοφίης! ine 
"Hidecor μὲν ἄριστον, ἀδελφὸν ὑπήκοον, υἱὸν, τα 
Βελτίστηντε κάσιν, μητέρα, θυγατέρα. ae 
*Apnoev διττὸν πολυανθέα θαλλὸν ddpov , , 
Μοῖρα, σιδηρείῳ μαινομένη δρεπάνῳ. Ἢ 
Βρεττανικοῖο δύω περικαλλέα δῦνον ὀλύμπου : ’ 
*Aoroa, τὰ νὺξ στυγερὴ, λυγρὸς ἔκρυψε ζόφος. a 
Πῶς ἄμμιν διπλῆν φθάρεν ἐλπίδα νοῦσος ἀποφρὰς, τ 
ἸΝώνυμος γλώσση νοῦσος ἐν “Ἑλλαδικῇ.; Bala 
*Ayveoros Φοίθῳ νοῦσος καὶ παισὶ παλαιῶν N 
"Inrpav ἱεροῖς, εἴθε καὶ ἡμετέροις" ~ - Vi 
Dina κακὸν κόσμοιο γέροντος, νοῦσος ἄνουσος, h 
Μᾶλλον devyadén νουσιδίων ἀγέλη" Vu 
Noverdiwy ὁλοῶν στρατὸς ἄσπετος, εἰς ἔνα ταχθεὶς: Ϊ 
Καὶ βίον ἐσσυμένως εἰς. ἕνα μαρνάμενος. Pro 
ΤΩ δεινὲ κροκόδειλε τύχη, κλάιουσα διώκεις, I 
Δυστήνους κτείνεις ὡς ἔλεοῦσα βροτοῦς" Ips 
Φείδεαι ἀθλούντων, φθείρεις νικῶντας ἄνακτας, I 
Δόντας τ᾽ εὐμενέσιν σῶστρα πρέποντα θεοῖς. Int 
Eis ἀΐδην πέμπεις στεφανούμενα κρᾶτα, θριάμθοις ἷ 
᾿Εμμίξασα ταφὰς, ἄλγεα χαρμοσύναις" δὲ 
Εἰναλίοις σώζεις ἐνὶ κύμασι ποντοποροῦντας, 
Ἔν μέσσῳ κλύζεις σωζομένους λιμένι. 
Αἰεὶ τέκνα φυγεῖν βασιλήια κέρδιον εἴη, 
Eis φθονερὴν γαῖαν μήποτε νενσομένους" 
ἹΜοῦνον τύμθον ἔδωκε φίλην εἰς ρατρίδα νόστος" 4 


Οὐ τοῦ ζῇν οἴκοι τὸν τόπον, ἀλλὰ θανεῖν. bf 
a 


J. Br Go Egae 


ELEGLE. 
ANNO 1660. 
i 


Unve novi gemitus, tragice suspiria scene, 
Quam modo festivi perstrepuere chori ? 
Quod vultus repetit nubes infausta serenos, 
Quod redit in siccas lachryma pulsa genas ? 
Dura quod urgemus renovatis fata querelis, 
Damnamus, nuper qui placuere, Deos ? 
O miras, miserasque vices! quam fluxa vo- 
luptas 
Est hominum, fallax gloria, vita fugax ! 
Quam subito fortuna ferox torrentia luectu 
Gaudia, spes timidas, vota superba premit! 
Vi facili nobis declinant*prospera nutu, 
Ut nimia proprii ponderis alta ruunt ! 
Languescunt fugitiva brevi solatia, tentat 
Nostra recrudescens vulnera prisea dolor! 
Augustos umbris feralibus ecce cupressus 
Atra tegit victrix quos modo palma lares;_ 
Funera succedunt letis invisa triumphis, 
Proque alacri plausn neenia dira sonat. 
Protinus inficitur piceo nova purpura fuco ; 
Regia fit, posito nomine, nigra domus : a 
Nigra nec immerito, lugubri tincta colore | 
Bis, radiis gemini syderis orba domus ; 
Quorum splendorem Parce spectare maligne, 
Nee rutilum poterant Dii tolerare jubar. 
Vix adversarum spissa caligine rerum 


In nitidum juvenes emicuere diem, 
Auroram reducem primeque crepuscula lucis 
Mors importuna lurida novte premit. 


_Exilii post longa molesti tedia, dulcis 


In patriz charum cum rediere sinum, 
Excipit amplexu redeuntes Anglia sevo: 
Dicta quidem multa est, sed data nulla 
salus. 
Gallia quos salvos dimisit inhospita, quamvis 
In consanguineos non satis zequa 5005 ; 
Nobisque incolumes Hispanus reddidit, etsi 
Antiquus nostri nominis hostis erat ; 
Nec bellum lesit, nec sors adversa, nec aer 
Belgicus, equorei feex malesana salis ; 
Durior Hispanis, Gallis immitior, ense 
Sevior, adversa sorte severa magis, 
Batavicoque vapore malignior Anglia mater, 
Nec mater tamen, at seeva noverca necat. 
Vix eluctatas iratis fluctibus ipso 
In portu fallax devorat unda rates : 
Vixque nove degustata dulcedine sortis, 
Lubrica de cupidis faucibus esca cadit. 
Pro reditu fausto solennia vota ferentes, 
Proque sua placidis vota salute Deis, 
Ipsis e templis, ipsis avellit ab aris, 
Et rapit ad Stygios. mors inopina lacus. 
In mediis detrudit ad infera regna triumphis ; 
Ultima vox illis, dum moriuntur, ovat. 
Scilicet ostendit, non dat fortuna secundas 
Res, donisque suis non sinit ipsa frui. 


1: 


Ar tu, chare puer, sic te tua nominat etas, 
Quem possit virtus jure vocare senem ; 
‘Quo subitos gressus, ac in quas dirigis oras, 
Contenius patrium vix tetigisse solum ? 

Cur hac de causa tantum rediisse videris, 
Ut tumuli posses hic reperire locum ? 
Nunquid apud Gallos et belgas ducere vitam, 
Sub nostro tantum convenit axe mori ? 
An piget ingratis ultra te credere terris, 
Nec tibi vei ridens Anglia nostra placet ? 
Quid reduces abigis plausus, reprimisque trium- 
’ phos, 
Nostraque funestas gaudia, seve puer ? 
Respice divini pro te suspiria regis, 
Quam te meeroris plenus abire videt! 
Novit euim quanto regni consorte carebit, 
Resque manu valida, mente sagace sue. 
Illius sit summa licet sapientia, vestri 
Consilii certam seepe requiret opem ; 
Nec tanii regnare putat, nisi sospite charo 
Fratre: tui pretium reddere regna velit. 
Te sine, se credit fatis melioribus usum, 
ει Quando tui compos exulis exul erat ; 
Teque suis sociuin bellis, soviumque trium- 
his 
Fortis Jacobi vis animosa petit, 
Ecce etiam in nostras oras modo regia mater 
Advenit, officiis excipienda tuis. 
Nee tecum nobis pulchras avelle sorores, 
Neutra volet sine te nympha manere domi : 
Altera te subiio vel ad infera regna sequetur, 
Altera se Gallis te mnoriente dabit. 
Nec desolate patrize solennia vota, 
Proque tua calidas sperne salute preces ; 
Illa tui dotes animi miratur amatque ; 
Indlolis eximiam spem fovet iila tue; 
En languet, tantique nequit perferre dolorem 


_ 


SPARSA QUADAM POEMATA. 


Vulneris, en tecum ceu moritura jacet! 


III. 


Hev pietas, heu prisca fides, invictaque bello 

Dextera, mens summis, formaque, digna 
deis ! 

In tenero pietas non expugnabilis evo, 
Hostili quamvis sepe petita manu. 

Gratia cui supplex, et torva potentia regum, 
Et rigide martis succubuere mine ; 

Quando tuos humeros Latialis purpura auper, 
Et caput ambivit rubra tiara tuum. 

Sed tenuem hee tristemque tugit victoria 

Musam, 

Non hance Melpomene dicere nostra potest. 

Gesta pio puero miranda volumine justo, 
Sanctaque bella canet Calliopeia chelys. 

Cum vita pietas increbuit, alma venustas, 
Et probitas morum, nectemerata fides ; 

In dubiis rebus toties spectata, periclis 
Augusto fratri mille propata fides ; 

Cui comes indomitze fortis constantia mentis, 
Et virtus animi Martia jugis erat. 

Testis erit, vidit nuper qui bella gerentem, 
Scaldis, et attonitis protinus hesit aquis: 
Martis ut intrepidus subiit discrimina, qualis 

Exarsit pectus per juvenile calor ! 
/Emulus ut pugnacis erat fidusque Jacobi 
Omnia perbelli dura pericla comes! 
Scilicet ingenii placidi suavissima tanta 
Conjugi bonitas cum feritate potest, 
Quzeque venit canis prudentia rara capillis, 
Contigit imberbi prodigiosa gene ; 
Ardua que caperet sinuosi enigmata regni, 
Sciret quid credi debuit, et quid agi. 
Dicentis stupuit quoties ad verba senatus ? 
Vixque pares illi se rubuere patres. 
Accessit quoque nature doctrina benigne, 
Artibus ingenii divitis auxit opes. 
Calluit innumeras linguas, licet omnia dulei 
Unius suada flectere corda potens. 

Quid decus egregice frontis, vultusque sereni 
Lumina, purpureo tincta pudore, canam, 
Sistere que rigidem sortem fatumque morari, 

Et triplices possent conciliare Deas ἢ 
Nil horum digne calamus depingere possit, 
Nec lugere satis (conticet ergo) dolor. 


IV. | 


Quais terrigenum post impia prelia fratrum, 
Et celi profugis reddita jura deis, 

Fraterni comes incessit festiva triumphi, 
Natalemque adiit cum Jove Juno polum : 

Talis, post domitos exangui marte rebelles, 
Regiaque in rectam sceptra remissa manum, 

Fratris ut aspectu placido frueretur ovantis, 
Ad patrios rediit regia nympha lares : 

Nympha decus nostrum, nostre laus unica 

terre, 

Et matronalis gloria summa chori; — [nata, 
Virgo pudens simul ac prudens mulier, pia- 
Uxor sancta, soror chara, benigna parens. 

Gratia cui nivei roseique modestia vultus, 
Majestas morum commis, et alma fides, 
Nobilitas generis plusquum Junonia, mentis 
Palladius vigor, et fronts ame@na Venus. 
Trans mare qu vexit nostram cum sanguine 
nomen, 


526 


Que famam Anglorum protulit atque genus ; 
Quzque dedit nostre specimen venerabile 
gentis, 
Fecit, quam fertur jure beata, fidem ; 
Ostenditque orbi virtus, sapientia, forma 
Anglica quantillo, sit minor angelica. 
Auspice qua viget et longum transmittit in 
cevum 
Belligeram stirpem Nassoviana domus ; 
Quz neque tam veteres aquilas, ac inclyta 
regni 
Czesarei sacra sceptra vibrata manu ; 
Nec libertatis vindex acerrima, regis 
Hesperii durum deposuisse jugum ; 
Nec quas ipsa dedit Belgis quod tractat ha- 
benas, 
Nec quod tot terris, tot moderatur aquis ; 
Quam generi tandem se conjunxisse Britanno 
Jactat, et a nostra nobilitate tumet. 

Scilicet antiquos vincet nunc illa triumphos, 
Plus aliquid virtus stemmatis aucta dabit. 
Quantus erit puer Auriaco modo stemmate 

fulgens, 
Quam magnis belli fulmine major avis, 
Belgica cui nostras patientia concipit iras, 
Nostro Teutonicum sanguine phlegma calet ? 
Natales oras cum tanta reviseret hospes, 
Nostrz se sociam letitiaeque daret, 
Complexu charo, multa longaque salute, 
Letis auguriis excipienda fuit ; 
Abnuit infelix funestoque Anglia vultu, 
Funesto fudit talia verba sono. 


V. 


Huccixe bis denos Belgis impendere soles, 
Et Batavum pingues irradiare nurus ; 

Inque paludosis dignata senescere terris, 
Ad nos vix tandem mox reditura venis? 

Anne iterum Rhenus Thamesi prelatus ovabit, 
Teque fruens letis Mosa tumebit aquis ? 

Aut alio optatam longinquis regibus alti 
Consortem thalami deferet aller Hymen 7 

Inque aliis terris alioque sub axe jacebis, 
Atque tuo tumulo nostra carebit humus 2 

Non ita: tam pulchram, tanta virtute decoram, 
Est quia spes vivam nulla tenere mihi; 

Ne fugias, nobisque alio procul orbe vageris, 
Compede secura detineare placet. 

Me penes extabit venerandi fama sepulchri ; 
Hic jacet, in sera posteritate legam. 

Nostra nec in solidam culpa est; te vindicat 

ether, 

Ille suis te vult addere numinibus. 

He merito dotes soli debentur Olympo; 
Sollicitat Superos emula forma sue ; 

Quoque sibi partem repetunt consortia divum 
/Etheream, pars est altera jure mea. 

Nec tibi contigerit lethi felicius unquam 
Tempus, ut a fatis optio vestra foret ; 

Nil majus sperare daret tibi Nestoris evum, 
Nil spectare tibi gratius ulla dies. 

Vidisti reditum fratris, Nemesimque paternam, 
Est tibisalva parens est tibi sponsa soror: 

Fraternos inter moriere tuosque triumphos, 
Desinet in plausus ult.ma scena tibi. 

Non licet hee ullo foedari prospera luctu, 
Nil post hze debet vita videre malum. 

Quin tua Lucina Christi Libitina sacratur, 
Non vite, non est sanctior hora necis. 


SPARSA QUEDAM POEMATA. 


tiam coercuit. 


Discedit tecum, sociaque in morte triumphat, 
Teque ferens secum iztior annus abit. 
Ac esses ne sola, paravit utrique beato 
Sedem precedens frater in Elysio. 
Denique de nobis semper fatale mereri, 
Dignaque que nimium vivere, digna mori 
est. - 


VI. 


Ar te, que nostris restas nunc unica votis 
De Caroli augusta stirpe, seréha trias ; 

In qua colligitur miseris spes strictior Anglis, 
Sospitet zeterno numine sancta Trias! ‘we 

Te sexus muliebris apex, pulckerrima rerum, | 
Quam vix equali Cynthia luce videt: _ 

Cui similem forma peperit cum Gallia nullam, 
Nec pariet, merito flagrat amore tui: 

(Annue supplicibus votis, regesque petenti 
Indulge, et vestris lilia pinge rosis.) 

Te quoque magnanimi virtus invicta Jacobi, 
Incolumen semper mitia fata velint ; 

Cui bellatorum surgit chorus omnis, et ore 
Uno dat summum martia turba locum. 

Sic dextra defensa tua sit tuta, tropheis 
Personet in terras Anglia clara tuis ; 

Pro vestra sed preecipue, rex optime, vita, 
In cujus posita est nostra salute salus ; 

In quo libertas nobis, pax, copia vivunt, 
Fundimus assiduas solicitasque preces ; 

Ut fratri demptos annos demptosque sorori 
Annis adjiciat Parca benigna tuis ; 

Ut nunquam cesses, vel post nos ultimus omnes 
Vivere, sit vestra nostraque morte prior ! 


Epitaphium in Henricum Hammond, 1660. 


Ne te pretergressum peniteat, siste pedem 
Hic, et animum, viator : etenim, 


Hic jacet H. Hammonp, 5, T. Ὁ. theologorum 
sui seculi coryphzus. Literatorum princeps. 
Anglice gentis decus. Ecclesiz columen. 
Veritatis assertor peritissimus. Pacis cultor 
devotissimus. Ordinis fantor studiosissimus. 
Antiquitatis genuine fidissimus interpres, et 
propugnator acerrimus. Sanctitatis magister 
prestantissimus. Omnibus ornamentis in-- 
structissimus. Philosophus solide acutus, di- 
lucide subtilis. Orator inaffectate politus, ner- 
vose copiosus. Disputator vehemens extra 
acerbitatem. Egregius criticus, absque super- a 
bia tamen aut supercilio. Lectionis infinite, 
sed exquisite digesta. Maximi ingenii, majo- 
ris judicii, consummate eruditionis cum pari Ἵ 
modestia; tantis dotibus usus preclarissime. ᾿ 
De ecclesia, principe, patria optime meritus. 
Utriusque tabule legum preeco. observator, vin- 
dex. Ecclesie Anglicane ensis et clypeus: 
quem a falsi schismatis labe purgavit, a veri 
contagio munivit, Romanis hostibus, et perfugis 
sectariis fusis, fugatis. Sincere doctrine radio ' 
veteres tenebras pseudo-catholicas dispulit, no- 
va lumina anti-catholica extinxit. Presbyte- 
ranam paritatem prostravit. Fanaticam licen- 
Temporum iniquitatem expag- 
navit scriptis victricibus, patientia triumphali. 
Ecclesiastici ordinis jurisque vindex fortissi- 
mus, ac felicissimus. Liturgiz patronus con- 


SPARSA QUDAM POEMATA. 


sultissimus. Theologicorum dogmatum scru- 
tator sedulus. Difficultatum enodator accura- 
tus. Veritatum explorator sagax. Novum 
Testamentum et Psalterium Davidicum lucu- 
lenta Paraphrasi, eximio Commentario, sancto 
 exemplo illustravit. Calamo scripsit, vita edi- 
dit, practicum Catechismum. Christiane for- 
titudinis, patientie, mansuetudinis illustre ex- 
emplar. Mentis insigni prudentia, invicta con- 
stantia, candore illibato solertia indefessa mi- 
rabilis. Morum integritate spectabilis, gravitate 
venerabilis, comitate amabilis. Summa pietate 
in Deum ; extrema fide in principem; propen- 
sa charitate in omnes conspicuus. Vir, schol- 
icus, theologus plane incomparabilis, omni 
epitheto major, quolibet elogio potior. Meruit 
haberi martyr assiduis pro ecclesia curis et 
vigiliis confectus. Occidit diei nostri Lucifer 
anno 1660 salutis parte, primo regis restituti, 
patriz liberatz, ecclesiz instaurate ; que ἃ se 
strenue promota, et ardenter concupita presa- 
giit animo, sed oculo non adspectavit, in hoc 

felicissime infelix. 
Vade, cogita, imitare. 


Nec magnum tamen Hammondum satis alla 
loquuntur 
Saxa, nec a morsu temporis ulla tegant: 
Clarius ostendit scriptis se illustribus, illo 
Digna sui tantum sunt monumenta libri. 


EPIGRAMMATA. 
ANNO 1661. 


Tres modo Carolide; numero gaudet Deus 
isto, 
Letitiam minui ne sinat ille suam. 


Concurrit nato Christo denata Maria, 
Disparet Pheebo sic oriente Venus. 


Morbillis princeps indigna morte perempta est, 
Ex morbis saltem debuit 1114 mori. 


Digna bono nimium celo, summumgue favo- 
rem 
Numinis exequans, victima nulla fuit : 
Sensit, et ingrate titulum aversata benigno 
Sese devovit gens Carolina Deo. 


Viderat ignito fratrem soror optima curru 
Scandentem rutili splendida tecta poli : 

Ostendis, dux chare, viam mihi, dixit; eadem, 
Strata licet multo candeat igne, sequar. 


Non sine consilio sapienti regia proles 
Maluit in letis rebus obire diem. 

Sic solet accepto pretio quis tradere mercem, 
Sunt vite pretium prospera fata bone. 

Sic consummato victor certamine campum, 
Decisaque solet linquere lite forum. 

Vivete cur pergat, cum respondentia votis 
Cepit, et internis otia vana terat ? 


Oxonium pridem deflevit, filet modo Granta, 
Fortius heé semper, sed prius illa dolet. 
Dividit Oxonium, jungit quos Granta dolores, 


527 


Granta suum factum quo tueatur habet; _ 

Sanguis, amor, morbus quos conjunxere, fuis- 
set 

Nobis in luctu dissociare nefas. 
Esse solet major luctus qui tardior ire, 

Et plures lugens fortior esse solet. 
Promptior Oxonii luctus, vehementior ergo 

Grante ; sed pietas par utriusque fuit. 


Quas (mira res) haud potuit asperum gelu, 
Nec crassus aer Belgicus, nec exterz 
Sterilis eremi solitudo occidere, 

Occidit horti patrii calor rosas. 


Cum morbus unus, vulnus unum principes 
Vincendo non esset, phalangem febrium 
Armavit, instruxitque justum exercitum, 
Ac interemit mille confossos locis, 
Numerogue non virtate mors victrix fuit. 
Ne regiz soboli molesta sis, precor : 
Lacessis alieno loco jam et tempore. 

In rebus adversis, foras, in Belgio 

Nuper fuisses hospes opportunior. 
Jam prospere res sunt, in Anglia, domi, 
Aliud agunt, discede mors, mori haud vacat. 
Negas? et obstrepis? quid ergo optem tibi 
Pro scelere tanto? Carolus rex, optimus - 
Regum, sit immortalis, hoc te maceret. 


Materiam decuit carmen miserabile, lusum est 
Versu materiz conveniente sue. 


Epithalamium R. Caroli et R. Catharine, 1662. 


AEYP’ ‘Ypévate, θεῶν πολύευκτον χάρμα καὶ ἀνδρῶν, 
“Ζηνὸς dx’ ὑψορόφου δώματος ὧδε πάρει, 

Οἴμας θελξινόους ἅμ᾽, ἐυτροχάλους τε χορείας, 

avrotas χάριτας. χαρμοσύνας τε φερων" 

Οἷος, Sr’ εἰς θαλάμους Meveddov κυδαλίμοιο, 
Els re γάμους diov Πηλέος ἦλθες ἑκών" 

Μᾶλλον δ᾽ οἷος ὅλος γ᾽ δθ᾽ ὑπ᾽ ἔτρεμε ποσσὶν ὍὌλυμ- 

πος, 

Μολπαῖς ἀντήχει, δασὶν ἔλαμπε τεαῖς, 

'Οππόθ᾽ ἑοὺς εἰσῆγε δόμους χρυσόθρονον Ἥρην, 
Τῶν τε θεῶν ὃ πατὴρ μητέρ᾽ ἔδωκε θεοῖς. 

Ἄλλος Πηλεὺς, ἄλλος ᾽Ατρείδης ὧδε, καὶ ἄλλη 
᾿Αργυρόπεζα Θέτις τ᾽, Hixopos θ᾽ "Εϊλένη. 


ἾΑλλος Ζεὺς σκήπτρω κρατίων καὶ κύδεϊ γαίων, 


Γηγενέων δαμάτωρ φαίδιμος, ὑψιμέδων. 
ΓΑλλη πότνια, πρέσδα θεὰ, λευκώλενοσ, εἶδος 
Φερτάτη, ἡμετέρου παμβασίλεια πόλου" 
Oty’ ὁ μὲν ἐκ Φθίης ἐριβώλακος, οὐδ᾽ ἀπὸ Σπάρτης 
Pevdas εὐρυχόρου, οὐδ᾽ ἑκατομπόλιδος 
Κρήτης ἐν μύθοισι διονύμου αἱσυμνήτης" 
Τῆς δ᾽ ὄντως μεγάλης Βρεττανίης βασιλεῦς. 
Κόσμου παμμεδέων ἑνὸς, ἄλλου νόσφιν ἐόντος, 
Αὐτάρκους κόλποις πατρὸς ἐν ᾿Ωχεανοῦ" 
Πόντου εὐρυπόρου, καὶ γαίης εὐρυοδειης, 
Τῆς σκῆπτρον, τοῦ δ᾽ ἐν Χιρσὶ τρίαιναν ἔχων. 
Ἢ 2 οὐ θρηνώδης θυγάτηρ ἁλίοιο γέροντος, 
μιαροῦ κύκνου παιδίον ὡότοκον, 
"Exgpovos οὐδὲ "Péns καὶ ἀμειλίκτοιο Κρόνοιο" 
᾿Αλλ’ ὅσιον ῥίζες ἔρνος dx’ ἀντιθέον͵ 
ἜἜχγονος ἡρώων ἀρεταῖς τ᾽ ἀρχαῖς τ᾽ ἐπισήμων, 
Οἷς κόσμου στεφάνους πᾶσα παρεῖχε μερῖς. 
"Oy σκήπτροισιν ἐπείθετ᾽ ἀγακλειτοῖσιν ὅμως τε 
᾿Αντέλλων, καταδός τ᾽ ἀμφότερος Φαέθων' 


Στήλης Ἑ σπερίης ἀπό γ᾽ εἰς Γαγγήτιδα δόντων ᾿ 


᾿ 


528 


Εὐρώπη, Actin, rare νόμους Λιδύη. 
ων a ἀριπρεπέ᾽ ἠνορέη, δόξη περιπύστω, 
αἱ θαλέθοντ᾽ ἐρατῆς ἄνθεσιν ἡλικίης. 
Kai Σολομῶν ἄρκτοιο ὃ μὲν, βασίλισσα νότοιο 
‘Hei, σοφὸς Κάρολος, καὶ Ἰζ αθαρίνα καλή. 
Tot rovs εἰς φίλα λέκτρα συνελθόντας μέλίγηρυ 
Τέρπ᾽ ἀγανοῖς μέλεσιν, τέρφ᾽ Ὑμέναιε χοροῖς. 
Χερσί τ’ ἐνστεφέεσσι κροτῶν φόρμιγγα λιγεῖαν 
Ολδον ἄειδ᾽, ἀρετὰς, καὶ κλέος ἀμφοτέρων. 
Τοῦ γένος, ᾿Ωγυγίων ἐριθηλέα βλαστὸν ἀνάκτων 
Tire τύχην, θείης θαῦμα μέγ᾽ εὐνοΐης. 
Καὶ σοφίην πολύιδριν ἐπ᾽ ἄγριον οἴδμα θαλάσσης 
"Hs πλόον ἰθύνειν νηὸς ἀελλομάχου. 
Εἰὐὐσεθίηνθ᾽, ἥτις βωμοὺς ἵδρυσε πεσόντας, 
Δῶκε θεοῖς ἱερεῖς; δῶχ᾽ ἱερεῦσι θεούς" 
"Hyopénv τ᾽ ἐχθροὺς δυνατὴν αὑτόντε δαμάσσαι, 
Μάρνασθαι κρατερῶς, δρᾷν καλὰ, δεινὰ φέρειν᾽ 
Ετὐδοκίηντ᾽ ὀρθαῖς σταθμὸν χείρεσσιν ἔχουσαν, 
Tots re φίλοις, καὶ τοῖς δυσμενέεσσιν ἴσην" 
lfoaov ἁμορτινόοις τε καὶ ἤπιον ἦτορ ἀλιτροῖς, 
odvat συγγνώμην, μὴ τίσιν ὀξὺ λαθεῖν" 
Τῆς δ᾽ ἀπὸ διογενῶν πατέρων μοιρηγενὲς αδε 
Mappapvyats ἰδίαις φέγγος ἀεξόμενον, 
Οὐράνιον κάλλος γλυκεραῖς ἐνὶ λάμπον ὁπωπαῖς, 
Kat μέλι θεσπεσίου στάζον ἀπὸ στόματος" 
Τοῦ τ᾽ ἤθους εὔκηλον ἀμωμήτοιο γαλήνην, 

Καὶ πινυτὰς ψυχῆς ἔμφρονος ἐννεσίας. 
᾿᾽Αλλους τ᾽ ἀμφοτέρων αἴνους πλήθει ἀναρίθμους, 
“Οσσας πόντος ἔχει θῖνας, id’ ἄστρα πόλος" 
"Ypver ταῦθ᾽, ὕμνοις, δ᾽ εὐχὰς ἐπίθαλλε κραταιὰς, 

Καὶ φιλίοις ἁγνὰς σπένδε θεοῖσι λιτάς. 
Πολλάτε νειογάμοις ἥρωσι καὶ ἐσθλὰ νέμεσθαι 
Αξια τῶν δ᾽ ἀρετῆς, ἄξια δῶρα τύχης" 
᾿Ακμῆτας ἹΚαρόλῳ πολέμους, ἀπόνους τε θριάμθους, 
Αὐτομάτας νίκας, αὐτοφυεῖς στεφάνους, 
᾿Άλλους ἀρχομένους, καὶ τοὺς δ᾽ εὐπειθέας εἶναι, 
Πλείονα σκῆπτρα φέρειν, ταῦτα βέθαια μένειν" 
Τῇ τε νέας αἰεὶ χάριτας πότνη ΚΚαθαρίνῃ, 
Ἱμερτὸν κάλλους τ’ εἴαρ ἀειθαλέος ὁ 
Μητέρ' ἔμεν τόσσων δ᾽ εὔτεκνον ὄπισθεν ἀνάκτων, 
"Ὅσσων πρόςθεν ἔην εὐπατέρεια κόρη. 
᾿Αμφοτέροις ὁμόνοιαν, ἁτέρμονος ἔσχατα ζωῆς 
is πέρατ᾽ ἀῤῥήκτοις δέσμασι σφιγγομένην, 
ΚΚῦδος ἀείμνηστον, μακρὸν βιὸν, ἄφθονον ὄλδον, 
Εὔρωστον τι δέμας, γηθόσυνον τε νόον. 


-In Victoriam Navalem, anno 1665. 


Quanquam ejuravi Musas et inutile carmen, 
Deque malo nullus fio poeta, lubens ; 
Et nimis est fractos calamos reparare moles- 
Ac dudum rivos arida vena negat, [tum, 
Propositum invicte quatiunt animumque, per 
undas 
Ceu Batavam pulsant fulmina vestra ratem ; | 
Vestra, heros, imo numerosam e pectore vocem | 
Necquicquam invita Pallade, fama ciet ; 
Illa novos ignes effcetis mentibus afflat, 
E ligno vatem quolibet illa facit ; 
Invaditque omnes animos epidemica Musa, 
Gentis et humane corda furore rapit ; 
Vel crassam Belgarum impregnans arte Mi- 
nervam, 
Et domitis versus hostibus eliciens ; 
Vix se Leyda tenet, grato quin accinat hym- 
. no, et 
Se nosiris comitem prebeat officiis. 
Scillicet e victore trabunt solatia, quali 
Gloria certasse est, succubuisse decus ; 


SPARSA QUADAM POEMATA. 


‘Nobile pontus amat regnum felixque, nec παῖ 


Ambitio fecit, non spes pugnare ; Jacobo _ 
Non pudet omnino cedere, vixque dolet : 
Exornata ducis jactant sua funera lauris, _ 
In lucris illi debita damna putant. ne | 
Sed nos parta salus, et gloriareddita belli 
In laudes causa nobiliore trahunt, 
Quod priscum cepit dominum digne 
pontus, 
Oppressusque diu vi modo jure subest : 
Juris facta sui letis nos circuit ulnis” 
Anglorum regno nata satelles aqua, 
Regi sponsa Thetis, teda connexa jugali, 
Cuique olim zonam tradidit ipsa suam ; 
Nec se plebeias sinet incestare carinas, ν᾽ 
Perfidia feetas, et levitate graves. = | 


wo. ἢ ἢ 
sce ee 


ern 


A 


Publica res, hoc est publica turba, reget ; 
Fluctus ipsa suos componere nescia turba, ¥ 
Perpetuoque domi fex agitata salo. 3 
Truditur in proprias merito gens improk 
terras, 
Quanquam illi nunquam propria terra fuit ; 
Quicquid ei colitur maris est injuria, demptum — 
Obsidet oceano non nisi fraude solum. 
Ergo vices Neptune refers, pa@nasque repen 
dis, ‘= 1 
Eque mari terris pulse repellis eam. } 
Snfficiat patrias Mosz quod oberrat arenas, 
Ac sub natali rana palude crepat. ; 
Interea justo tutus sub vindice degit } 
Squamiger, et portus libera gaza petit: © 
Detumet abdomen Batavis, horrendaque cessat 
Immensum e nostro surgere pisce caro. } 
Non proba merx jam. preedones ditare scelestos, 
Et turpe in spolium degenerare timet. 
Tuto mercator cum fida transigit unda 
A bello, a seva liber amicitia : q 


Ὁ ΣΩΣ 


Nil feedus larva exutum fallace nocebit, : 
Subque mala latitans pace latrocinium. Ti 
Offuscata veternosz rubigine pacis, 
Ac intestina sub face pressa din, ; bh 
Emicuit tandem, prisczeque refulget honore 
Anglia virtutis, par similisque sibi, hi 


Suspicienda iterum dubio metuendaque mundo, ~ 
Certa suum quamvis sera tenere decus. 


En cunctz inclinant summisso vertice puppes, _ ᾿ 
Et quercus nostras nautica sylva colit! εἰ Ἢ 
Ipse tuas cristas nutantes fronte superba, ᾿Υ ς 
Ore ferox, humilis pectore, Galle, premis, — bi 


Henrici memor, at Caroli metuentior, arma 

_ Dirigit invicta quipotiora manu ; 

Cujus ab auspiciis prodire renata Britannis 
Gloria gestit, eo gloria facta magis ; 

Commendat duros clementia nota triumphos, ~ 
Gratius in placida laurea fronte viret. 

Nemo suos virtute domat feliciter hostes, 
Qui non et cives subdit amore suos. 

Ergo tuos geminum, magne et bone Carole, 

festos 

Ambigua signat nobilitate decus ; 

/Emula pacifice decertat bellica virtus, “ἢ 
Utra tuam exornet pulchrius historiam; 

Cedere neutra potest, summus debetur utrique, 
Quam tua promeruit cura suprema, locus. _ 

Hinc tamen in partes frater, sed nil tibi laudis — 
Decerpturus, at huic appositurus, adest. if 

Ille tue pars multa anime, pars sanguinis @=— 

qua, it 

Alter tu, sola nominis alter ope ; a 

Respueres quo desertam non sospite vitam, 
Cujus pre regnis est tibi chara salus: — 


SPARSA QUAEDAM POEMATA. 


Nec tamen hunc dubitas exponere mille peri- 

clis ; 
Tanti nostra salus, gloria nostra tibi est ; 

Ah nimiam querimur pietatem ! tradere fluxam 
In maris, in martis pignora tanta fidem ; 

Delicias et spes nostras committere sortis 
Incerte, ceci fulguris arbitrio! © 

Hunc obscura manus Batavi dementis iniqua 
Et nulli gnara parcere glande petat ? 

Belgia cui non est redimendo, ditior ut sit 
Quam jactans se fert esse, vel esse cupit. 
Nos ita qui sapimus vulgari corde, quibusque 

Nil procul e nostra cernere valle licet ; 
Longius elato reges a‘monte tuentur, 
Clarius ingenti pectore fata notant ; 
Nil inconsulte statuit rex, nil temere audet 
Dux cum sit fati certus uterque sui; 
Non aliter certus quam si virtute Jacobus 
Fortunam bello promeriturus adest ; 
Expertemque metus facit immunemque pericli 
Tam sancto capiti debita cura Dei : 
Se commendavit ccelo, non credidit unde, 
Depositum servant Numina fida suum ; 
Accinctum lauris caput, addictumque trium- 
phis, 
Nequicquam bruto fulmine Belga petit, &c. 


Ratio secundi Pracepti in Decalago est immu-~ 
tabilis. 


ANNO 1668. 


Qui ceeli vastos ac terre continet orbes 
In Dexterz vola sue, 
Et quocum collata amplissima machina rerum 
Vanescit in merum nihil, 
Ut constringatur brevis inter septa tabelle 
Mortalis impulsu manus ? 
Cujus nec sol ipse (ut valde pulchrior esset) 
Meretur umbra dicier ; 
Talis adumbretur, qualem pictoris inepti 
Libido finxerit arrogans ? 
Qui conceptum animi longe supereminet om- 
Et solus ipse se capit, [nem, 
Brutali tantus quantus subdatur ocello, 
Subdatur omni sensui ? 
Cui scelus et furor est quicquam componere, 
fallax, 
Stolidum, profanum, injurium ; 
Ejus fucatus stipes prostet vice, cultum, 
Vim, nomen adsciscat sibi ? 
/Eterno Patri reverentia debita vilem, 
Virtutis ac vite indigum, 
(Virtutem aut vitam sed nec simulare capacem, 
Nec ore spirantem tenus,) . 
Transeat humane, flammis ultricibus aptum, 
In surculum dementia ? 
Summ mentis opus summum veneretur opel- 
Sue pusillam industriz ? {lam 
lle datus terre dominus, superseque verendus 
Potentie vicarius ; | 
pso quo-patulus nil quod complectitur orbis 
Expressius Deum refert ; 
errigene fungo, vix rerum 6 f@ce creato 
Incurvet augustum caput ; 
xcordemque excors surda prece tundat, iniqui 
Vane laboris prodigus ? 
lesti solio consortes ingerat ime 


Vou. III. 67 


529 


Homuncio repens humi? 
Ambitione pari flagrans sub imagine verum 
Falsumque numen fingere ? 
Non ita compressus justa Deus estuet ira, 
Non vindicet se liberum ? 
Sic deformatus non totus abhorreat istas 
Mendacis artis simias ? 
Non fcedos zelo depellat percitus acri 
Honoris zemulos sui? 
Nos ita degeneres animo persentiat zquo, 
Nostri stuporis particeps ? 
Scilicet opprobrii patiens, nec crimine nostro 
Commotus, aut damno indolens ? 
Tanquam pectus iners, aut dextram gestet iner= 
Nil valeat aut nil sentiat ? [mem, 
Hec vetuit ratio semper, semperque vetabit, 
Lex lege quavis sanctior ; 
Cui se sponte uni demittit summa potestas, 
Ac dulce sentit obsequi ; 
Nec Deus hanc potius quam se variaverit ip- 
Adversus ac dispar 510]. {sum, 
Quin sempiterni decerptam e codice recti, 
Et mentis autographo sue, 
Preecipue chari in sanctissima jura popelli, 
Seriba seipso transtulit ; 
Ipse suis digitis eradere scripta recuset, 
Id alter ausit aggredi ? 
Audeat Ausonius saltem, sapientior ille 
Ac altior cetus Deo ; 
Cui licet invito mentes astringere ceelo, 
_ Mentesque vinclis solvere, 
um sua res animusve suus deposcet, eritque 
(Hoe serio aiunt) commodum. 
Desine nugarum tandem, audax desine secta: 
An semper illudes Deo ? 
Anne impune feres rationis scita pudendis 
Inferre ceris Ceritum ? 
Proque lucro turpi, nimiaque cupidine regni, 
Ceeleste jus rescindere ? 
Sin formare Deum tantus te possidet ardor, 
Hac lege depingas licet : 
Majestate sua radiantem pinge, supremi 
Qualem obstupescunt angeli ; 
Monstra invisibilem, immensum describe, ca~ 
Effinge sodes partium ; [rentem 
Munificum, justum, sapientemque exprime, su- 
Mens assequatur quam tua ; [pra 
Verbum cuncta creans line, dextram cuncta 
tenentem, 
Oculumgue cuncti providum ; 
Sic veniam forte et laudem merearis; Apel- 
Nec ipse respuet suum. [lem 


Divinitas TOY AOT‘OY constat ex initio 


Evangelii secundum Johannem. 
7 


Princirium (per te, verborum acerrime tortor, 
Si verbis aliquid significare licet) 
Primum designat, primoque céincidit unum 
JEternum, quo nil finxeris esse prius : 
Tu qua mente putas numeros, superantia 
quisquis 
Innumeros primo secla priora putas ? 
Finge sed id primi sero incepisse ; creatum 
Esse, quod hic preefert enthea penna caput ; 
Qui tamen hoc ipsum, qui cxtera protulit, 
expers 
Ejus erit, facto pravius ipse suo? 


530 


Quo sine nil ortum, nullius originis 1116, 
Se quoque ni pariter fecerit esse, potest. 
Non aliena manus, sed nec sua condidit illum, 
Id vox divina, hoe res fieri ipsa negat. 
Quodque ortu caret, eternum est; fac cceperit, 
una 
Dissonus ortivum das adimisque diem. 
Adde, Dei comes et consors fundamina mundi 
Omnipotente animo quod jacientis erat : 
Haud ἄλογος spatio tantilli temporis unquam 
Vel sine mente Deus, vel sine voce fuit. 
Quin Deus exerte nullaque ambage vocatur, 
Nec Deus est quisquis cceperit esse Deus. 
Illud nemo sibi jus acquisiverit olim, 
Nec tanto titulo gestiet ortus heri. 
Esse novum perfecta Dei natura recusat ; 
Non secus ac creto dissidet esse vetus. 
Immortale Deus sonat undique nomine toto, 
Barbara seu gens id, seu bene docta, sonat ; 
Ac periisse quidem postrema et pejor habetur, 
At mors est vitam non habuisse prior. 
Nos ita, qui crasse specieque objecta sub una 
Cernimus, et verbis obvia sensa damus; 
Quippe Deo potius mentem informare magis- 
tro, 
Quam nostra prompti e mente docere De- 
um ; 
At longe Getici sapiunt majora sophiste, 
E nihilo quidvis cudere gnara cohors ; 

Queis latet abstrusus nullo sub cortice sensus, 
Multaque sub medio conditur umbra die ; 
Nil rectum aut proprium, nisi cum libet ; om- 

nia sceve, 
Omnia fictitio tincta colore vident : 
Hinc translatitii mundi nova surgit origo, 
Hesternusque λόγος, factitiusque Deus ; 
Hine creperi in mystam desciscit apostolus 
antri, 
Verbaque non Delphis inficianda refert. 
Scilicet intimus is divini pectoris hospes, 
Et fonte ex illo limpida vera bibens ; 
Ille procul fuco, versutzque inscius artis, 
Presertimque almz simplicitatis amans ; 
Cujus inoffenso pede cetera pagina plane 
Ambulat, hic alius dissimilisque sui, 
Nubibus obducit celestis lumina flamme, 
Polluit admisto pura fluenta luto ; 
Ancipites proponit in ipso limine griphos, 
Implicat obliquis dogmata summa tropis ; 
Quamque revelandum ceco susceperat orbi, 
Infidus dubio supprimit ore fidem ? 
Hee qui crediderit, mihi (salva pace) videtur, 
Et nimiam et nullam stultus habere fidem. 
Sin ita, quid legimus, quid vana indagine ve- 


rum 
Querimus incertum, persequimurque fu- 
ax ? 
Nos misere ludos facit improba charta Johan- 
nis, 


Hec fronte ostentans, altera corde premens. 


ELEGIA. 
ANNO 1669. 
Srqva tuas unquam meruerunt fata querelas, 


Aut jus in lacrymas mors habet ulla tnas, 
Quisquis es humane sortis spectator, adesdum ; 


SPARSA QUEDAM POEMATA. he 


Totus ad ingratum posceris officium : 

Desiit illustris, qua non illustrior atro 

Vita meat fame per monumenta pede ; 

Quem summum fortuna scopum sibi fixer 
ejus 

Quem favor ambiret, quem furor impeteret; 

Accumulare simul connitens omnibus illam — 


34 
Donis, et telis omnibus obruere. vig Ny 
Ut nemo propius tangebat origine divos, __ Pre 
Spectetur meritum nobilitasve patris; am, 
Nec forma superos minus attingebat, amores ~ ᾿ Obj 
Quz subito tantos alliciendo fuit ; ie 
Accessit pulchre mentis mirabile robur, b 
Ac omni cure par vigor ingenii ; oe 1 Mil 
Has quogue visa fuit tenebris obducere dotes — I 
In sanctis virtus moribus alma nitens; 
Utque simul cunctas, capiat quas femin Alt 
laudes ᾿ Ἷ 
Complectar, Carolo conjuge digna fuit. ; Tn 
Faverunt digne justissima fata, nec unquam I 
Acrius invidiam sollicitavit Hymen ; Re 
Protinus immenso devinxit amore maritum, ~ 
Plus innexa animo quam sociatatoros Hi 
Arctius hos strinxit numeroso pignore nodos, 
At dedit in multa vivere prole virum ; Ind 
In multa et magna dubium felicior uxor I 
An mater (maneat lis precor ista diu.) 
Florentem tantis fortune dotibus eque, 
Pensantemque equa prospera mente sua, 
Altera prospiciens oculo fortuna sinistro, 
Livida quem diris tinxerat ira notis, 
Ecce meis aptam, dixit, congressibus hostem, 
Quacum omnes placuit conseruisse manus ; 
Tum magni preludit acerba cede parentis, it 
Heu quantus pulsat corda tenella dolor! _ Ie 
Crescenti graviora parat dispendia ; quicquid Ni 
Fingere mens horret, dicere lingua negat; Ih 
Quod longe supra tragicos immane tumores, ~ τῇ 
Ac ultra quamvis flebile Melpomenen. . io 
Illustres miseras percense, labiliszevi ῃ 
ες Quas flendas nobis tristior aura dedit. 3 (; 
Regine cedet patiendi gloria nostre, ἡ ἢ i 
Nulla illi palmam hance emula preripiet; ἢ 
Tu licet intentes mcestam, Cornelia, litem, —_ ΤῚ 
Quicquid eras magnum plangere visa tuum; ᾿ 
Quicquid et extorres natos plorare, vel hostes h 
In patria dominos omnia posse tua ; id 


Indulsit tibi sors, tecumque jocata videtur, 
Pre quibus immersa est diva Maria malis; — 
Nec tamen est demersa; superstitit ardua 
virtus, 
JErumnisque animus celsioreminuit: ς᾽ 
Clarior in mediis visa est radiare tenebris, ἡ 
Adversisque suis conciliare decus. a 
Destitit ergo suo fortuna lacessere damno 
Invictam, facies en nova rebus adest ; a 
Alma dies redit integro perfusa sereno, 
At que debebat longior esse dies : ; 
Justas fata vices se nossent reddere vite 
Multa obvenissent sécla, Maria, tue. "“ 


Epigramma in istam Elegiam. ‘a 
Per Londinenses spatiabar forte plateas, 
Quo me accersebat recula nescio qu@; 
Intentamque videns studiis turbam 
dixi, ry 
O quam secessus versibus aptus adest; 
Composui simul hos, male quos 
queso - 
Ne mirere, male strata suburra fuit. 


¥ 
62-6 os oe eee ee Oe ee Be ses 8 et σὰν τῷ ee ces 2 “ἰῷ 


SPARSA QUAZDAM POEMATA. 


In obitum duciss@ ytd. 
ANNO 1670. 


Derositvm valide stimulata resumere plectrum, 
Solvat ut excelso tristia justa rogo, 
Prefracte nostris obnititur improba votis, 
Ceu juris nimium conscia Musa sui; 
Objurgatque simul; Quid me, importune, 
lacessis 
Semper, et invite talia pensa locas ? 
Nil aliud quam funestos evolvere casus, 
Magnaque nequicquam plangere damna 
jubes : 
Alti quicquid habet tellus et quicquid ameeni, 
Turbine spes nostras ludificante rapi, 
Umbris egregias formas squalentibus abdi, 
Dira virtutum culmina falce premi ; 
Regia perpetuo sordere palatia luctu, 
Sacraque continuo vulnere corda peti ; 
His ut ego voces impendere coner honestas, 
Ac ornare meis pessima fata modis ? 
Indigne fero ; suppedites modulamine digna, 
Lzta bono regi debita, sponte canam. 


Epicedium in ducem Albemarle. 
ANNO 1670. 


Hic elegi tenues, et quicquid funera musz 
Degeneris cantu solet incestare, facessat : 

Nil opus est humili lacrymas, excire querela, 
Indecores lacrymas, modici solatia luctus, 
Queis ferme scelus augustos aspergere manes. 
Invadens animum gravior jubet impetus, illo 
Arduus incedam pede, quo decurritur Hector 
Cesus, et invictus bustum conscendit Achilles, 
Major enim celebrandus adest ut verior heros. 
Ille super quondam licuit quod fingere vere 
Magnus, et antiqui commentos grandibus evi 
Conciliare fidem, (minus est, inferre pudorem 
Invidiamque movere,) potis, cui tota merenti 
Nobilior claris et certis Ilias actis 

Turgeat, [liadem nuce jam complectimur illam. 
Non divos oriens, aut reges ille parentes, 

Nec proceres jactat, titulosve obtendit inertes ; 
In laudem fortuna viri (se intrudere vana 
Que specie solet et fame decerpere florem) 
Nulla venit, solida virtus radice suaque 

Nixa stetit, de se pronascens gloria pure 
Emicuit, nimio nec avorum sanguine tincta. 
Nec de sorde tamen, rudis aut e feece popelli, 
Rectius a media sed crevit origine, lucis 

Ut nil abriperet, sors nil affunderet illi, 

he ex coleret vacuum solertia campum. 
Crediderim tamen occulto quod semine, vena 
Et tacite lapsa per stirpis devia, priscos 
Attigit heroas, quos transiit indole summa ; 
Indole, que primis Martem spiravit ab annis, 
Absentemque procul cupido trans equora voto 
Queesivit ; populosa ubi deses ad ostia Rheni 
Centum edormierat, vel centum eluserat annos, 
Sortes alternans suspenso fine, capaces 
Erudiensque animos generosa in lege nocendi. 
Is simul ac juvenem pulchra feritate calentem 
Aspicit, ambabus deprensum complicat ulnis, 


' 


531 ‘ 


Et blando, preter morem, sic excipit ore : 

Gratus ades, si venturi modo vocibus evi 

Credetur quicquam, natu mihi maximus, acrem 

Protinus excipies qui toto corde Gradivum, 

Evadesque mez consummatissimus artis. 

A me desumes amplissima premia laudis, 

In me sed potiora refundes foenore grato. 

Magna geres, pugnace manu, majora sagace 

Perficies animo, vi prepollentior utra, 

Ambiguum ; terras simul illustrabis et undas 

Virtute amphibia, se res fundente per omnes ; 

Res utcunque geres, quo vertes cunque teip- 
sum, 

Indivulsa tuz herebit victoria dextre ; 

Vana nec hec sterilisque et tantum clade no 
civa 

Inclyta, sed validos preebens mortalibus usus. 

Scilicet instauranda tuis decernitur armis 

Regnorum collapsa salus ; depellet inique 

Vis ferale jugum a patriz cervice minacis 

Nominis aura ; manus tumidos exerta rebelles 

Comprimet ; exangui subiges horrore feroces 

Bellator facilis, victorque innoxius hostes. 

Insidiosa dabunt pietas, et pelle decora 

Larvatum scelus, obducteque putamine sancio 

Immanes furiz, et ceci ludibria zeli 

Terga tibi, frontis quantum diversa severe ! 

Orbe chaos patrio demes, constante reponens 

Res in sede vagas, et certo fine coércens, 

Harmoniam suavem renovans, et lumen ame- 
num ; 

Verticibus meritis aptans diademata, mitras, 

Pileaque, insano nequicquam excussa tumultu. 

Succumbet monstrum tibi (de quo rara subacto 

Vis jactet, paucique duces egere triumphum, 

Nullius edomitum felicibus Herculis ausis) 

Ambitus, immodicos dum frustra obtrudit hon- 
ores ; 

En quam blanda tibi pellex exporrigit offam, 

Ut tibi captivam se dedat summa potestas ! 

Haud sine tam valido fati molimine nullis 

Virtus illecebris poterit vitianda probari, 

Aut constare tui quantum sit pondus honesti. 

Nempe tuas ambire, suis elapsa pudende 

Ausa manus, turpem patientur sceptra repul- 
sam “ 

Indignor, dices, et cor injuria pungit 

Vestra meum ; quasi non mihi cura potissima 
recti 

Insideat malimque potens quam justus haberi ; 

Objicitis temere regni culpabilis umbram ; 

Mente bona regnum non est augustius ullum ; 

Nec magis, ut juste possem, regnare juvaret, 

Quam Carolo parere juvat, quem fata requi- 
runt, 

Fecit ad imperium virtus, cui sponte luberet 

Ad me jure bono delatos tradere fasces. 

Hac vice sufliciet speciem mihi sumere regis. 

Ocyus ite volo, rectamque capessite dextram ; 

Morem sceptra gerent, sanctis obnoxia jussis. 

Talis eris, qualem certe labentia mundo 

Hactenus abnuerant ostendere secula, miles. 

Reddere vim juri, profugasque reducere leges, 

Fasque fidemque (quid hac memoro !) regem- 
que Deumque 

Longo subtrahere exilio ; palatia regi, 

Templa Deo, vacuas utrique recludere sedes, 

Consociare decus cum relligione; beatum 

Par, majestatem libertatemque, {ποτὶ ; 

Propugnare (nec hec in grandi laudis acervo 


~ 


532 SPARSA QUAEDAM POEMATA. 


Infima laus jacet) infenso quas impetet ungue 
Vecors turba, arcto mihi (quanquam abludere 


Si mentem retinere domi, nec tradere flux 
Prodendam linguz, non ostentare loguendo 


3 
vultu Ingenium incertum,.sed certum ostendere ef 
Et studiis distare videmur) foedere nexas agendo ; Be 
Dulces Pieridas, magnoque umbone togatum | Non quantum sapit infidis edicere verbis, rp Fe 
Protegere omne genus (genus haud benefacta | At valida preestare opera, eventuque docere; vr 
referre Cum nil non valeat, cum pervigil omnia curet, ἡ 4 
Immemor, et lingua natum prodesse canora Posse parum tamen et paucissima nosse videri: uss 
Fortibus, egregiisque arcens oblivia gestis) Querere non speciem, sed rem, sint optima — πὴ 
Barbariem dominam stolido detrudere regno, magni ᾿ νν 
Jusque bonas revocare artes impune sciendi; | Signa viri, supra culmen vulgare levati; τ΄ ae 


Bellum debellare ipsum, Martemque fugare, 
Cig mihi) Marte tuo, translato milite justum 
n civem, et pacis firmata lege perenni. 
Militiz sunt ista tue ; sic arma sacrabis, 
Infamique oper nomen prestabis honestum ; 
Sic fata absolves, suspectaque criminis astra ; 
Scilicet inferior nedum te sentiet orbis 
Patronum, de se cceelum meruisse,; redemptum 
Horribili opprobrio tetreeque aspergine labis, 
Quod fateatur erit ; Superum tibi debitor omnis, 
Nequitiz cristas tollenti applaudere visus, 
Ceetus erit, quo tandem auctore putabitur in- 
sons. 
Mars ego presertim (qui tot fanaticus annos 
Audierim, scelerum fidissimus ultor acerbe 
Dum jocor, atque tuz studeo preludere fam x 
Acrius, aspirare nefandis creditus ausis) 
Per te non malus, aut indignus amoris habebor. 
Talibus excepit generosum magnus alumnum 
Bellipotens ; plura adnisum presagus Apollo 
Destituit, reducis vel cum miracula regis 


Si non privatum e communi radere censum, ΜΝ 
Exhaustis venis populi, aut 6 paupere fisco ah 
Surreptis opibus ; questus a sorde nefandi 
At puras servare manus, famamque pudicam; — 
Tutari sed enim excelsz stationis honorem . 
Fruge bona, Juxuque excluso augere penates 
(O utinam exemplo prosit magnatibus illo! 
Ut quo nobilitas tenebris. offusa refulsit, 
Illo nobilium quogue res auctore resurgat) ' 
Quin pretio quum res visa est deposcere nullo, _ 
Se prestare ducem, gratisque impendere vitam 
Civibus, et tantum se compensare merendo; __ 
Ista queant juste cumulum distendere laudis, 
Hee ego; suspiciant alii victore tremendum 
Ense, manuque alacri torquentem fulmina 
belli ; α 
Nil non audentem ratio quod honesta juberet, 
Impavidoque tuentem extrema pericula vultu, 
Flectentem densas Jegiones voce perita, - 
Et magnas classes clavo prudente regentem, 
Multiplices alto gestantem vertice lauros, 


ἔ 
. 
ee 
΄ 


ἴδῃ 
Pet j 
Bia 
Quot 
Tint 
[μὴ] 
Nien 
Agu 
Est 
Pros 
Null 
(nic 


(J 


Prospiceret, curz satur ignorare futuros, Dispensantem sceptra et regnis fata locantem ; δι 
Ad se quippe minus spectantes, maluit annos. 1 Me virtus juvat hee, que non tam luce con ἂ 
At hinc heroi pars defuit optima vite, rusca, ‘az No 
Uberior laudis mature campus ; ab illo Quam solida placidaque micat, nimiumque stu-— Xe 
Tempore visus erat ne quid superesset ab ipso porem a) I 
Invictum sese ac actus superare priores, Temperat, illecebras admiscens dulcis amoris;_ D 
Ingue dies aucta magis inclarescere fama ; Me pudor ille tegens animosi pectoris estum, ᾿ 
Si modo conservare diu quam tradere regnum, | In bellace viro studium durabile pacis, ' C 
Continuo vigilem intenta defendere cura In duce, quo summum imperium non alter — ᾿ 
Pacem, quam fundare semel; cohibere laten- obire ὭΣ. Si 
tes, Aptior, obsequium deferre parata voluntas ; A 
Quam patulos hostes prosternere, majus haberi, | Mens refugi fluctus variis in casibus expers, T 
Utiliusque decet. Si non turgescere magnis Proposito fideique affixa tenaciter; alta j 
Inflatum titulis, meriti nec pondere tanto, Cum gravitate rigor nullus, fastusve, potentis I 


Aut fame esse gravem; sibi non assumere 
quicquam 

Immodicum, reliquis abductum civibus, acres 

Blanditias propriz quasi non attendere sortis ; 

At medios inter plausus, mediosque triumphos, 

Clamores faustos populi, pronosque favores 

(Hac saltem vice non fictos) venerabilis aule, 

Affectu surdo versari, animoque modesto, 

Jure super cunctas effulget nobile palmas. 

Si nihil affectare novum, nec rite locatas 

Res turbare, egrum vana ambitione, maligna 

Afflatum invidia, stolidave cupidine raptum ; 


Vix sensus meriti, clamor nullus; tenor equus 
Vita, limitibus modicis inclusa cupido, -_ 
Quicquid et his arcto comitatu dotibus heret, 
Afficiunt imas flamma penetrante medullas. . 
Ex his evasit laus mundi consona, certus 
Incerti populi favor, unus celsior omni 
Invidia, jactu assiduo que summa lacessit. 
Nempe quis est adeo nequam dementer, ut il- — 
lum . 
Oderit, auspice quo nobis vis tanta bonorum 
Incubuit ; per quem nos pulsa revisit opima 
Pax, nostrosque lares per tot nunc incolit an- 


Sed trahere innocuam per amica silentia vitam, Nos ; " 
Nullam porrigere ambiguis rumoribus ansam, | Quo munita salus nunquam est sibi nostra ti- 
Nullo rem populi strepitu tractare suamve ; mere 


Si non addictum aut infensum partibus,ullis 
Vel captare leves auras, vel inania rixe 
Semina projicere, aut caecos proponere fines, 
Aut iter obliquum funeste insistere fraudis ; 
Ast indeflexo communem Jumine pacem 
Adspectare, fidemque suam, et regnantis hono- 


Visa, sed hostiles semper res Anglica tempsit 

Assultus, tanto custode et vindice tuta ? 

Ergo immortalem faciebant publica vota, 

Quantum vota valent, fatoque exemptus age- 
bat, 

Quantum fata sinant ; at nullis numina surda 


rem, Auscultant votis ; meritorum excordibus illis 
Sit pene ultra quam valeat laus scandere cel- | Nullus inest sensus ; seve discrimine nullo 
sum ; Omnibus insultant ; postquam ase prodita foede 


Gens humana gravi dedit a certamine terga, 
Lege ratum stat eis immota parcere nulli : 
τῇ jacet, ecquis cum credat potuisse jacere ? 
ui nos stare dedit; per quem res nostra re- 
Saar 
Ipse obiit, fato communi subditus. Eheu! 
Quid facimus? quam non indignum pectore 
toto 
Sufficimus luctum ? quam nobis spiritus egrte, 
Siquis eo nobis manet expirante misellis 
Spiritus, in tantum suspiria debita casum 
Suppeditat ? vires excedit causa dolendi ; 
Officio minor est, et non solvendo dolorem 
Anglia tota, suum nisi quod rex optimus ultro 
Impendit, magne qui solus congruit umbre, 
Nostris magnificum pondus meeroribus addens ; 
O quam te decet hec, quantumque reposcit 
amorem, 
Insignis pietas et plusquam regia! multis, 
Per jugem illustris vite diffusa tenorem, 
Eluxit bonitas ingens tua, Carole, signis, 
Quot nemo vel quanta potest obtendere regum ; 
Vix tamen hoc ullum divini pectoris extat 
Clarius indicium, quo te fidentius ipso 
Nitemur posthac ; quanquam sic Jumine dextro, 
Atque manu dextra videare orbatus oportet. 
Est qui virtutem tanto complexus amore, 
Prosequitur meritum tanti mercede doloris, 
Nullius is meriti sit, vel virtutis egenus ; 
Quid solus valeas hine constat, quodque super- 
stant 
In te jam Carolus simul atque Georgius uno. 
At tu preclari defuncte laboribus evi, 
Eterni in gremio decumbe quietus honoris ; 
Non tibi de Pariis consurgat rupibus agger, 
Neve tuum Cyprio custodia nominis eri 
Mandetur; neu te memorandum pagina sumat 
Docta ; nec audaces (debet vestigia vite 
Heroum queis turba minor) tua gesta Camene 
Contemerent ; immortalis tua gloria sammo 
Certius immotas radices inserit evo ; 
Sacra tue fame tria stant ingentia regna, 
Auspiciis erecta tuis ; quot templa, quot edes, 
Tot monumenta tue virtuti extructa supersunt. 


Hoc segni quantum dictavit cunque poéte, 
Musa quidem nulla, at gratia multa melos, 

Si nimius videar, culpam non deprecor, ipse 
Cum videar justo parcior esse mihi. 

Musa jocosa fui multis (musam esse jocosam 
Nil vetat, at longis non licet esse jocis), 

At mihi siqua fuit, spatiis diffusior aequo 
Jure fuit, quoniam seria musa fuit. 

Scilicet affectum pleno torrente ruentem 
Sistere vix nostr, crede, fuisset opis ; 

Officii nec erat, meritis cum congrua tantis 
Nulla queat reddi pagina larga satis ; 

Nec post insumptum scribendi plura laborem, 
Non adscribendum multa deesse foret. 

Publica ne repetam, nimium que vasta supremi 
Nobis porrexit Numinis ille manus ; 

Multa obvenerunt privite commoda vite, 
Que per est magno sumpta referre duci: 

Quod sub jucunde requievi tegmine pacis, 
Vita quod a tragicis est procul acta malis ; 

Quod placitis studiis, Musisque insontibus ampla 
Otia (ne dicam premia) contigerint ; 

Turpibus ejectis dominis, vanoque furore, 
Se pura qui pro relligione tulit ; : 

Quod licet obsequium regi deferre benigno, 


SPARSA QUEDAM POEMATA. 538 


Et vero cultum verum adhibere Deo: 

Hec ego tanta boni forti, prudente, probaque 
Obtinuique opera possideoque ducis : 

Huic igitur grates dum fundere conor, ineptus 
Esse queo, longus, vix reor, esse queo; 

Sin videar, veniam extreme non abnue culpe, 
Quisquis eris, siquis, qui legis ista, precor. 
(Huic veniam culpz facile est concedere, pe- 

nam 
Scribendo scriptor quum satis ipse lnat) 
Non erit ut posthac patientia vestra laboret, 
Nec mea charta sua tedia fronte geret ; 
Lusibus his penitus, vel pene renuncio, quicquid 
Nitar abhinc, nullum vel breve carmen erit. 
Musas, magne, meas sine (vestra laude sub- 
actas) : 
Appendi tumulo, parva trophza, tuo. 


DE 5. TRINITATE. 
JUL. 1670. 


Sir quale Numen, quis capiat, nisi 
Qui lucis ipse est incola propriz ; 
Quis eloquatur preter unum 
Indigenam venerande abyssi? 
Hinc, hinc pusillam mens aciem procul 
Humana fiectat ; nil crepet hic suum 
Vox nuper infans ; quadrat auri 
Sobria credulitas recenti. 
Unus seipso est teste Deus, sue 
Ast unitatis tres socios habet, 
Mirandus hos nodus coarctat, 
Limes et hos dirimit stupendus ; 
Haud ille tantum nomine dissonat 
Trino, nec uno nomine consonat 
Ceetus, sed ipsum abjungit ipsa 
Res, ligat ipsaque res eundem. 
Non distrahit partitio sectilis, 
Confusio nec textilis implicat, 
Sed perstat idem quisque, et equus 
Cum paritate tenetur ordo. 
Originali luce pater micat, 
Pulchram emicando gignit imaginem, 
Perfectiones que parentis 
Omnigenas referens adequat ; 
Par gloriosum se sibi protinus 
Arctissimis complexibus ingerit, 
Rex inde celorum alter idem, 
Sanctus amor placide resultat. 
Eterna sic exuberat et simul 
Primo seipsum essentia continet 
In fonte, se confert duobus, 
Nec minus hic sibi se reservat. 
Ceu cum supremi participem throni 
Natum benignus constituit Parens, 
Junctique mox Natus Parensque 
Manus idem attribuunt nepoti ; 
Tribus potestas sufficit unica, 
Simplexque cunctis gloria competit, 
Cernunt eadem mente cuncta, 
Cuncta manu peragunt eadem. 
Insignit omnes fallere nescia 
Summe colendo pagina nomine, 
Quod nil creatum adsumat absque 
Sacrilegi vitio furoris. 
Tantoque dignas res titulo simul 
Adscribit, ortis viribus absonas, 


͵ 


534 


Queis fretus orbis Rector arcis 
Occupat etherez cacumen ; 
Durando prima excedere secula, 
Presentia complere quod uspiam 
Loci, futurum quicquid alta 
ἘΞ specula procul intueti ; . 
Rerum stupendam de nihili sinu 
Excire molem ; et, quod magis arduum, 
Ejus gravi attritam ruina 
Precipuam reparare partem ; 
Grandem tueri lumine provido, 
Nuiuque forti vertere machinam ; 
Natura quas observat omnes 
Pro libitu variare leges: 
Sic attributis singula maximis 
Persona fulget ; non superabili 
Virtute juxta quisque pollet, 
Gloriaque una coronat omnes 
Hine cum salutis janua panditur, 
Ac alma justo foedere gratia 
Sancitur, immundosque vere 
Nos benedicta repurgat unda, 
Par jure cultus redditur omnibus, 
Par, quippe summus ; nititur integra 
Spes singulis, sancte dicatur 
Obsequium tribus equum et uni. 
Hec ore certo ipsissima veritas 


SPARSA QUAZDAM POEMATA. 


FINIS. | i 


De se retexit ; Spiritus hee fide 
Dignissimus nos de superna 
Edocuit cathedra magister. 


AD JOHANNEM TILLOTSON, 
CUM LIBRO LECT. 


Dum tu, dulce caput, sacri mysteria veri, 
In populum valido dirigis eloquio; 
Occludisque simul petulantibus ora sophisti 5, 

Et pro lege Dei prospera bella geris ; 
Istis ecce misellus ego quos aspicis uncis 
Affixus, vasto tempus et ingenium ; 
In promptu est hujus causas exponere dure 
Sortis, at invita sorte modestus ero. 


® ‘ 


AD D. Ὁ. CHR. WRENN. τ 


Ap te, sed passu tremulo vultuque rubenti, 
Fertur, ad ingenii culmen, opella levis. 
Nec quid vult aliud, (quid enim velit haud ti 

notum ?) 
Quam ut justum authoris deferat. 


P ‘ 
‘ 


Cis 
f 


=—_Z <3 “ἢ wa ws CU 


αν ας Έσ ce ee) οὐ οὐ 


INDEX 


OF THE 


TEXTS OF SCRIPTURE. 


(C7 As a large proportion of the passages from the Bible are cited more than once, the first 
The capitals designate the volume, 


reference only is in general mentioned in the ensuing table. 


and the figures the page. 


GENESIS. 


Il. 


Vou. Pace. 
Thi 558 
I~. 860 
i: Bae 
ἃ; .3598 
If. 304 
II.. 284 
I; - 633 
H. 273 
L. δ 
| ee 
ἘΠ᾿. & 
TL... 32 
I. 189 
11. .ἴ110 
kL. 558 
ΤΠ, .} SBF 
i 8857 
466, 667 
II. 345 
11, «Vi 
II., 44 
i, 77 
II. . 66 
a. 42 
I. 140 
i. 57 
Til. 116 
ΤΙ; 4 
II. 904 
ἃ, δᾶ 
TT. δὰ 
Il. 441/ 
Il. 345 
Il, 287 
II. 632 
ΣΕ, -34 
I. 166 
II. 265 
ἘΣ, tf: 8 
Il. 316 
Ir 140 
II. 345 
].. 565 
II. 285 
TI. 441 


a a «ι͵΄΄΄΄π΄-ςττς Πρ ττττι΄΄Ὧτ-ὯτἭἝτ΄΄΄ ΄'σστροπο ’ροσπτπἙπττ τ οτἷ“ἷ ς-ς.ς. 
- - . 
- 


Cu. VER. 
Evil. 25: 
XVill. 32. 
xix. I, 

πεν 9. 

Se 7. 

xx. 17. 

xx. 22. ‘ 
EXi, 22,23... 
XXii. Ἢ 
xxii. 18. 
xxiv. 2, 3, 37. 
XXiv. 7. 

xxiv. 40. 
rv. 8.4 


XXXil. 
xxxii. 28. 
Xxxili. 4. 
xxxvii. 35. 
xli. 40. ‘ 
xlii. 15, 16. 
ἘΠῚ 14 
xliv, 29,31. . 
xiv. 5. ‘ 
xIvii. 9. 

xlix. 8. 

xlix. 10. 

xlix. 33. 

l. 5, 25. 


"πὶ καὶ 
, . “, 


— 


Cu. VER. Vor. Pace. 
xii. 5, 6, 9, 46. II. 456 
xiv. 8 ΩΣ. 
xiv. 31. lk = 393 
χν 1], 1. 119 
xvi. 8. II. 3ll 
XVili. . Il. 95 
ΧΗ. 17, 18. Ill. 162 
Xvill. 24. Ἐς <* 
xix: 1. Il. 138 
xix. 9. : : II. 207 
xix. 11... |. IL. 440, 649 
ρος : ‘ ἘΠ᾿ 594 
xx, 4. 11. 287 
xx. 6. I, 19 
xx. 8. Ξ 102 
᾿ς ον ὦ ΝᾺ 1. GFF 
ἀν. 10. 1. 188 
xxii. 25. Il. 323 
xxil. 28. I. 104 
xxiii. 2. Ἑ 104 
xxiii. 8. II.’ 517 
xxiii. 10. II. 362 
xxiil. 19. II. 323 
xxiii. 23. Il. 156 
xxiv. 6, 7. If. 66 
xxiv. 17. Il. 156 
xxv. 40. II. 373 
xxviii. 1, 4 Ill. 139 
xxx. 23 . IL 628 
xxx. 30 II. 348, 629 
χχχὶ ᾿ : ᾿ς ΟΣ 
xxxi. 14. Il. 476 
XXXil. ᾿. 98 
xxxii. 7. Il. 306 
χχχὶϊ. 9. Il. “887 
xxxiii. 16. . I 366 
xxxiii. 20, Il. 385 
xxxiv. 6. . I 338 
xxxiv. 29. j Il. 629 
xxxiv. 28. . Il. 323 
xxxvii. 24. - II. 629 
xl. 15. If. 348, 629 
Leviticus. 
a. TB. I. 239 
iv. 3, 5, 16. Il. 629 


536 INDEX. 

‘ i 
Cu. VER. Vou. Pace.| Cu. Ver. Vou. Pace. | Cu. Ver. Vot. Pace, 
im 82, 23)'0 να ee , ΤΕ, 323 | See . . ae 


3 : Το 
ix. 24, : ‘ δ, A ae ee ‘ . Al. -«{000} Ἐξ ν: Ξ II. ee “ἃ 
ane its τες; . I 5866) νι Ὁ: 4 ς I. 238) xxx. 2s. - IL. δ. 
xvi. 16, 34. ὃ iL. “5057 yi tee. Ε AL; i 72 | xxx, 6. 78... i, 62, ie 71 ΟΣ 
24 


xviii. 28. : “> Sp iw ek Ὰ Σ 1. 407] Ἐπ ae : 54 
ie | τις , 2131 vn. 6. -. . TL. 593, 702) xxx. 16. ; 7 } 
xix. 16 : θυ rwi. 7. ; ; 11. 324] xxxi, 22. “. ¢ τ 675 
xix. 17 lo “iti fra ta. : ἂν: 19 | axe. Bey κὰν . I. 59 
xix. 18 . ἢν 4297 1.1 : IT. 193, 381 | xxxii. 29. : It: ἼΒΕ 
xix. 30 id 631 vii. 2. >. ᾽ . ἢ. ΑΒ tee ck : 1 ΠΗ Ι 
xix. 34 . 2 Saar ya. “ἢ. Il. 608] xxxii. 39. é ΤΙ. 292,384 
ant tee) yin, 11. .. 72 | xxxii. 43. ot 2 αν [Ὁ 117, 365 Ἢ 
xx. 24, 25 II. 594] viii. 13—18. I. 333\xxxii.3... . I. Gan 
xx. 24, 26 I. 259} viii. 23. I. - 446] xxxiii. 5. 9... «1. ΘῈΣ 
κα 35. ἘΠ | ix... Τ. 98 ; 
xx. 26. a: © oee | ix. 6, 13 11 Gen JOSHUA. _ 
xxi f ἘΠ 501 χ -42: ΠΡ ΘΠ Ὶ . 1 ΒΝ 
xxv. 47. 11 °323:.%. 12,13 Ξ ae 21 fi: 9. a7 I.- 681. 
xxvi. 2. I 63] x. 14. y II. 287, 614 |. vii. 19. 1. 8 
xxvi. 8. Tiida 16. £9 Σ ΝΠ Tis 2200 Ὁ ὉΠ} I. 0 
x. 47. I 119] xiv. 8 . I. 48 
NuMBERS. x. 20. I 479 | xix. 51 ‘ : Il. ΤΕΣ 
+. 2 . EL OT πὶ 215: I 19) xxi «ἡ: ‘ . IL 2a 
¥iz: Ὁ. ὃ : I. 103) x. 22. τς ξ Κι ᾧ 2414 mri. ως 5 & 119 
xiii. 16. 4 : “Tl. 5346) xin: 5. ; Σ Τ 4821 xxiv. 16; : : L 666}. 
κῶν Ga.¥T. - : II. 147] xii. 28. ξ II. 449, 656 we 
ΧΙ ΤΣ ; ΤΥ ΠῚ, san. 11; ΤῸ JupGEs 
xiv. 9 II 34] xiii. 20. IT. 3824 1} I 118 
xiv. 16 II 66] xiv. 2. ' II. 593, 702 | iii. 9, 15 IT. 98, 626 
xiv. 41 I 250! xiv. 21 ΤΙ. °-3234 ii. 15 I 103 
xv: 27, 30, 31 Th ὙΠ xy e3, 12 ΤΙ, 3231 4422 I 103 
xv II. 289} xv. 7, 11 I 325] v.9 I. S600 
xv. 39, 40 II 18| xv. 10. I 329] v. 20 I 113 
xvi. 3, 13, 14 I. 189] xv. 18 I. 352] v. 23 1. ΒΝ 
xvi. 11, 30 I 598 | xvi ITs 1384 ὺ 7 I 103 
tania 22: in II. 273] xvi. 19. ᾿ .. ἢ 75. vi. 36. I O37 
xvi. 32, 35, Th Ὁ 417}; xen. 8312, " = 159.) wi 97. ᾿ " I. 448° 
XVi. Al. ὃ Σ Il. 3270 1 Ἐν 12. : . Του 08 wii Ὶ : I, 113, 530g 
XXi. ‘ A . Il. 661] xvii. 13 . I. 109] ix. 8. ἷ : II. 348% 
δεν.» 5. : ; I. τ 145) xvii. 15, Ε . Ik. 3937) ΧΕΙ. I. ΟΣ 
χα, ἢ. feo ἘΠ er DOS seem. 119. : 1. 2855) xiAde I. 1ὸ. 
XXili. 19. ' r II. 292) xviii. 13. . Jas 140 
xxv. 3. : rae | © As) xan: 157... Ἶ II. 119 Rutu. { 
" Sev: 11. 3 ‘ Ἐν .43) xviii. 15; 18. . Ty 4a. δ : . 1 ΤΌΣ 
xxvii. 16. ‘ DE 285) κυνί 18.119: 1. II. 359 - 
παν. 28. .. ὲ II, 8081 xix. 19. oO” ἘΠῚ ΝΡ I. Samve. y 
xix. 20. ες ρθη Μ ῇ. ς eI. 0959. 
DEUTERONOMY. a3. 2 I. * -/44O0 1 515 I. 407 
ὅπ: , . . III. 446] xxi. 23. I. 364] ii. 2. Il. Some 
i. 16. 4 Ξ Τὴν 919] καὶ. 21, 23, 1 ΡΒ ne. I. 215, 578 
1. 11. VR : Ἐν {8}}} xzy, 1. . ΤΙ. τ 223% vie II. 384, 480 
i. 28. : . IT. 993. xxv: 2, 3. I: ΒΥ l. 5345. 
loth. Oke Ἴ ΕΣ 1021 χύ 8, I... -3h09 i: 9 L ὧὖὲ 
iii. 24. ; : II. 383] xxvi. 18. HI; :: 7024 tipi: 41. 28 
ὑγιεῖ; 152 i « Er 323) χεν 98: 1 Νὴ 180. I. 31, 357 
iv. 6. : II. 180} xxviii. 1. I. 19] iii. 13. Il. ΞΕ 
imsd. % ἢ π᾿ 9031 xxviii. 27 . I. §2 | iii. 17. I..° 14 
iv. 16. ; : II. 306] xxviii. 8, 12. fz. 18 | iii. 10. ἃ I... 4 
iv.24. . . WM. <156)| xxviii. 14. I. 47} vi. 9. II. 270 
iv. 29. : μ I. 58 | xxviii. 26. Tis Vit xed, I. 908. 
τὰν δ, 1 : ΣΝ 193) xxviii. 29. | 20} xii. 5. I. 162 
iv, 34, 35,39. ; i ol} xxviii. 36. , or 97 | xii. 23 I. | 265m 
igsvas. ὁ . TIL. 341] xxviii. 58, » 0. 119, 163} xii 24. I. 75, 5647 
γος, II. 323, 504} xxix. 4, ; . ἡ. * ban ahs es Le 
Townes ’ . AD, 9881+ xxix. 14, 25. II. 323] xiv. 6 I. 113; 5388 
V. 9. ‘ : I. 253) xxix. 19. I. 250] xiv. 44 Ι. toe 
v.20 % : Pa, & 47| xxix. 29, Il. 156] xiv. 45 l. τ᾿ 
v. 33. ᾿ II. 194, 718] xxx, 9. a 18] xv. 17 I. |. ee 
vi. 1, 16. ‘ . I. 323) xxx. 19. II. 4} xv. 29 Il. δε. 


VER. 7 ἡ: Pace.| Cu. VER. 


; . 2 .. 19 eee 25. I 353 
7. I. 216, 250 | viii. 27. II. 288 
ν 15. . I. 356} viii. 32. I aa 
xvii. 5, 40. Ame δ 24, 27 ae 
xvii. 45. . hy SOLE een IB; 32, 34 I. 96 
xviii. 1. I, 241, 265] xi. 15, 24. I. 416 
Xviii. 25. ὧν ae 114 xi. 30. II. 656 
ee 13. Z: 162 | xi. 33. I. 97 
xx. 14, 15, 17 Ι. 166| xii. 15, 24 . ‘Ter! sea 
mee 17. = ies ΠῚ 2. . IT. 265, 584 
xx. 30 ἀπ’ ΘᾺ τῆς 6. . Be 
xxiii. 17 I. 265 | xv. 30. I. 97 
xxiv. 5. E |». 162) xvii. 1. i: ~2 
xxiv. 16, 17 Ε 291) xvii. 6 I. 30 
xxv. 3. 8 438 | xvii. 21. II. 483 
“εν. 11 i 333 | xvii. 21, 22 I. 103 
xxv. 32 II. 30) xvii. 23. ; Th. + 717 
xxxi. 9 I. 104 | xviii. 17, 18. 5: 192 
XViil. 21. II. 48 
II. Samve.. xviii. 27. τ ΤῊΣ 
mi2,.24.- . I.° 98] xviii. 36. Il. 205 
iii. 9, 35 I. © 162) xix. 2. 1... 163 
vii. 9, 16 I. 96 | xix. 10. ἃ ἄγ, ᾿᾿ 
vi. 22. II, 170} xix. 11, 12 I. 180 
vii. 13. Il. 354] xix. 14, 18 Π. 28 
vii. 16. i 358. wake. 15. ik. sae 
7 2. I. O46 | xix. 20. II. 205 
xii. 1 I. 221) xx. 10. I. 162 
“πὶ. 7 ΕΤ SSA) eek... I.. .485 
xii. 14 [. 38 | xxi. 13 I. 185 
xiv. 17. Ε 101 
Xiv. 17, 20. Ἐς: #7 II. Kryes. 
xv. 4. π: 222: ii Ὁ. 5 . Be 5 
xv. 5. I. 50] ii. 11. _ II. 205, 504 
xv. 26. ΕΓ 953. . ἂν ΟΝ 
xv. 31. I, 113} iv. 35. II. 483 
xvi. 3. I. 195 | iv. 36. ΕΝ... Fiz 
xvi. 7. I, 424) v. 2. I. 537 
xvi. 10. ΕΓ ΤΕ $1. I. 162 
xvii. 51. I. 102] vii. 6. δ ΣΝ 
Xviii. 3. I, 95 | ix. 3. II, 348 
xix. 13. IS’ 162) xi. 12. I. 95 
xix. 27. I. 195} xii. 8. : i ae 
maa 1. 3 Ἂ E 97 | xiii. 21. . IT. 483, 717 
xxi. 7. oe Weg 166 | xvii. 14. II. 168 
xxi. 17. I. 95 | xvii. 21. I. 97 
xxii. 6 II. 477} xix. 15. . ee Δ 
xxii. 28 II. 215] xix. 15, 19 . II. 296, 617 
xxiv. 1 I. 97 | xix. 16. . Il. 629 
xxiv. 24. I. 365) xix. 28: L.rhas 
xix. 35. I. 113 
I. Kines. xx. 3. I. 49 
i. 29. ὃ . we. ΕΙΣ, EE «ἍΨ{18 
ἃ. 31. κε 956] xxiii. 25 τι 96 
i. 39. II. 348] xxiii. 26 E 97 
i. 48. Ξ. 108} xxiv. 19 I. 95 
See 5 ὅν ὟΝ 166] xxiv. 20 I. 98 
ii. 19. .  . ID. 502, 685 
tt 9 . ἘΜῈ I. CuRonicres. 
ii. 27. I. 24 i xvi. 8—36. . I. 108 
ii. 35. III, 242] xvi. 22. If. 347 
iii. 8. I. 540" xvi. 40, 41 I. 62 
iii. 9 I. 569] xvii. 1. x «13 
iii. 12. ᾿ ἢ Ι. 44] xxi. 3, 7, 17 I. 97 
iv. 20, 21, 25, 27, 30, xxii. 9. II. 345 
32, Go... . ἢ, 569] xxii. 10. II. 354 
iv. 29. I. 540| xxiii. 13. “ II. 632 
Vili. 1. 569) xxiii. 30. I. 62 
viii. 21, 22 I. 162] xxviii. 9. . I. 59 
VoL 68 


537 
Cy. Ver. Vou. Pace. 
xxix. 10, 11 . Kk 276 
xxix. 11, 12 . II. 287, 614 
xxix. 12. I. 36, 357 
xxix. 14, 15 II. 280 
yuix.. 85. I. 4 

II. CHRoNICLEs. 

li. 4. ᾿  Ἅ 62 
iv. 1. II. 454 
vi. 16. Il. 3858 
vi. 23. I. a 
vi. 36. I. 106 
vi. 41. I. 140 
vi. 42. 3 . b- a 
vii. 16, 21. : lL 
vii. 33. Ξ . i. Fa 
xiii. 12. ἘΠ ΠΕ 
xiv. 11. I. 104, 113 
xv. 2. I. 441 
xv. 12. 5 ἣν . 59 
ms... I. 104 
ve 6. .ἡς ἢ . Les 
xx. 9. Ἂ - Gc - i 
Ee 13537, 25. . L  1Ὲ 
τὰν 17. ‘ : II. 34 
se 30°. II. 207, 573 
een; FF. I. 95 
XXvili. 9. : Ε. 44] 
xxix. 4. 11—[5, 

20—25 III. 212 
xxx. 19. I. 54 
ἘΜΈ. 4. 1. 137 
χχχὶϊ. 19. ‘ I. 145 
xxxii. 20, 21. Ἐς. 10 
xXxxii. 25. ᾿ — 97 
χάση ΤΣ 18: -. ΞΕ, 6105 
Xxxxiv. 2. Σ . 48 
xxxiv. 29—33. IiI. 212 
xxxv. 24. a 95 
xxxvi. 13. lL. oe 
xxxvi. 16. ὁ 59 

Ezra. 
iii. 3. 3 62 
v. 1. } 9. 
vi. 10. I. 100 
v. 12. II. 449 
vii. 16 a 54 
vii. 27. 1. 97 
viii. 22 I. 59, 103 
iz. '7. ΠΗ. 
ix. 13. J. 219, 428 
x. 5. 1. 166 
> 8. II. 710 
NEHEMIAH, 
ii. 3. A 95 
ii. 11. Σ ΝΗ 
v.12 I. 166 
viii. 8 Il. 630 
ix. II. 327 
ig,’ ὅδ. I. 41] 
ix. 6. . Ii 240. 
iz, 13. II, 21, 38 
ix. 15. ὦ ΕΣ 
ix. 16 II. 193 
ix. 17. I. 71 
ix. 20. Il. 96 
ix. 25. l. 564 


in ἡ" 


708. 


μι 
. 


Fan all — Pye pol nd pd fed oe al oe ee fom bet ks δὴ eb al rb 
. , , . " . . . . . ᾿ . . . ᾿ ᾿ Ny t Ρ ᾿ ᾿ Ρ 


xxvii. 19. ᾿ 
XXviii. 12, 21. 
xxvill. 15, 16. 
XXViii. 28. 


xxix. 12. 
XXix. 12—16. 
xxix, 14. 


XXXi, 16, 17, 19, 
XXxi. 18. 

mx, 24; =~. 
xxxi. 24, 25. 
xxxii. 8. 

Xxxii. 9. 

Xxxili. 4. 

xxxili. 14. 


i. 14, 16. . 
9. 


xxix. 9—11, 21, 22, 


Ree Οὗ Oe 
Ve Pe Pe 


HE RRP PP Pe ee Se ee eS a i ir 
4445 dS 5 S555 SAG SRS RRR RRR 


, 


21,22. . 
PsaLMs. 


ἘβΕτ πε 


9 . . . . 
See ee SP eee «re 
Pee ed A a aed Pee a me 
Ἷ AD 4 a 4 ) } 


— Load — | bed wall ed at — Ld ed — hed a τὰ 


Δ". 
: laa 
i 


τῶ, Gn 


wl 


al el al |] 


|i 


CR RR AR 


Pe et et το et tt Ὁ 


4 : " 


> 


HMMM MOM 


ee μ-π 
| ν τς" 


ποι 7. 


[5] 
δὰ 
Pe es 
ney Ss 
σ᾽ 


om 
«1 


μ Ὁ 
»"" 
> 


< 
a , ᾿ * , 
ξ ee wd 
mt es cD Eno SOO MAMAN SH es all 


tad 
Ξ 
Στὰ σὺν μὸν δῷ ἢ0 μα κα 


* ὦ 


n Ww G2 ὃ 
. oO "νυ 
. . = . = OO e . . . . . . . . . e , . . . , 5 
w συ" e e . . . . . . . . . . . . . . 
οι ᾿ 


Vou. Page. 
I. 339 
I. 92 
: 73 
Ἧ, 117 
| ee) 
ιν 114 
1 59 
I. 120 
I, 50 
1... £132 
i, 17519 
Es S82 
lL. + 261 
i, 114 
i. 50 
Il. 46 

I. 58, 440 
| 110 
1... 467 
1. 113 
Il 34 
ts: 8551 

ry: = 9 
Τ᾿, oa 

ee ae 
% att 

ok. ame 
I. 681 

ΕΙΣ 121 
Tl. 96 

2%, 80 
- I, 58 

. 2. oe 
11... aia 

tet ὦ 50 
Σ᾽. dee 

a) a 
II. 675 
I. 10 
Τ,.- 2436 
: 563 
I. 385 
I... 418 
ΤΠ, 149 
Ἐν Gis 
45 
lL. « ta 
) 45 
I. 15 
Bic, ae 
Ἐπ ae 
I, 56 
i 77 
1, 478 
I. 48 
Il. 466 
II. 667 
I. 57 
Ὁ ae 
II. 286 
I, , 588 
ἘΠῚ Gee 
I. 49 
| 
I, 45 
I 108 
I. 202 
i. 4. 
ΤΡ $73 


INDEX 
Cu. Ver. Vou. Pace. 
mn. 2.12, 3 if 82 
mex. 3, 4. Il. (252 
oe. 7. I. 45 
xix. 7—10 II. 178 
“ix, 9. Τ: ae 
xix. 10 Lot! ae 
ex. 12 ΤΠ. .918 
xx. 5. τ 322 
xx. 6. ok £17 
: a aa I. 102 
ἘΡΕΙ͂: 1, 2. 1: 117 
> a ιν 1. 98 
xxi. 5. I. 35 
xxi. 6. I, 16 
XXii. II. 467 
Xxii. 1. II. 216 
xxii. 1, 18. IT. 154 
Xxii. 6. ifs 33 
Su. ΘΟ. I. 364 
xxii. 7, 8. Il. 375 
xxii. 8. ᾿ II, 495 
xu. 817. =. I. * 364 
ee } -, I, 538 
eeu. 15, 16. II. 660 
ΣΧ. 165. I: © 563 
wan. 17: Ε II. 658 
sau, 19° ᾿ RK Agi 
XXii. 22. : 1. 5 
=. 26... 1: Be 
=n. 27. : 11. -363 
way. 4) I. 48 
Xxili. 5. ᾿ t../ 5665 
wy. 1° tw 1... 985 
xxiv. 4,5. . A. 48 
axa. 6.) . I, 58 
XXiv. 7, 8, 9. Il. 505 
may. θ΄ Il, 407 
xxv. 3. ‘ 7 59 
xxv. 4, 5, 8. I. 56 
xxv. 4, 9, 12. iz 45 
xxv. 5. 3 ἣν 58 
ary. ‘7 it! 2a 
xxv. 8 ΤΙ: 96 
xxv. 9, 12. I. 385 
xxv. 10. i. 117 
xxv. 11 I. 456 
axy, 12 Il. 875 
xxv. 21. I. 48 
πανὶ, I, 11. I. 49 
xxvi. 1, 12. I. 45 
Xxvi. 3. I. 71 
ΧΧΥῚ, 4, ὦ 51 
ew. 7. I. 74 
XXvi. 8. I. 39 
XXvi. 11. q; 56 
XXvii. I. Ξ Sin, 
XXvii. 1,2,3. . II..34, 290 
xxvii. δὶ a heey, bt 
xxvii. 8. I. "ΜΕ 
XXvii. 11. ne 2 
XxXvii. 14, I, 18 
XXvili. 1. Il. 666 
xxviii. 5, A © 70 
XXviii. 7. I. 478 
πα, 1. Il. 605 
maz. 1, 8. ok 39 
xux: 9. mm Ὁ} 
xxx. 4. 3 121 
xxx. 6. I. 429 


Cu. VER. Vou. Pace 
γεν. 7. 1, 42 
xxx. 1, 7 85 
xxx. 12: I. 149 
xxxi. 3. fT. ‘457 
¥rri. 5; I. 197 
xxx1. 7; : Ἐ' 121 
ΧΙ, -Ὦ 8. 85 
ἄπει ΒΘ. Ἐ, “es 
xxxi. 19. ἘΞ ΕΞ 
Ἐπεὶ 2. II. 216 
Teri. 23. I. 240 
me. 24, I. 18 
mex. 15). 2, Il. 561 
wen: 93: . ἘΣ 57 
XXxii. 6. I, 55 
exxii. 7, 8 I. 56 
xxxil. 10. II. 70 
xxxii. 11. Δ. 22 
XXXili. Ii. 105 
wart. 3, ᾿ς z..¥* 242 
Xxxiii. 1, 21. es Ε 
mexi..4. . i. 25 
Sxxiit. δι | a - 
wexi..6.. . Il. 272 
XXxlii. 6—9. II. 286 
Srv. 8. ἢ ΕΒ 
xxxiii. 8, 11 II. 292 
XXXili. 9 II. 302 
Xxxili. 10. oh ie 
Xxxili. 12. ᾿» ΤῊ 5 
Xxxili. 15. . ἮΝ 42 
XxXxili. 16. I, ΟΣ 
ΧΧΧΊΙ. 16, 17 Il. 1 
Ἐπ τ, 17. I. 668 
Xxxili. 18. : 1. 29 
xxxiil. 18, 19. iH 18 
Xxxili. 20. : ἔα. δ6 
XxXXiil. 91. | 49 
xxxiv. l Τ. 69 
xxxiv. 4, 17. ἢ 56 
xxxiv. 5 ὟΣ 49 
axaivsé..'/. I. 465 
xxxiv. 6, 7, 8. . Tl. 271 
xxxiv. 6, 10. I. © 251 
XXXiv. 7 . 30 
xxxiv.8. . i. 66 
xxxiv. 9, 10. . 52 
xxxiv. 9, 10, 19, 20. I. 18 
xxxiv. 9, 17, 20. I, 25 
xxxiv. 10. ‘ « aE 70 
xxxiv. 12, I. 12 
xxxiv. 12, 13. Σι ΙΝ 
xxxiv. 13. 3 50 
xxxiv. 14. Il. 15 
xxxiv. 15. 1, 29 
xxxiv. 15, 16. Π. ὦ 
xxxiv. 16. ΠῚ +t 
xxxiv. 18, - I. 452 
xxxiv. 19, 20, If. 275 
xxxiv. 22. ; 1. 49 
XXXV. ᾿ I, 243 
xxxv. 5, 6, 7. ¥. 86 
xxxv. 6. I. 45 
xxxv. 7. ‘ ΟΌΣ 50 
xxxv. 7, 11, 183—15. II. 134 
xxxv. 8. 4 I. 114 
xxxv. 10. i. 2 
xxxv. Ll. I. 188 
xxxv. 12. 265 


μ 

μά 

“ 
, . , ἊΝ 
we SR! 


μ 

νά 

KA 

4 
oe ee oe oe 


= 


~~ 


> 
‘aq 


xxxviil. 1. 
xxxvii. 1, 2. 
XXXVii. 3. 


xxxvil. 3, 4,5, 19, 23, 
24, 28, 34, 39, 


evi. 3 
XxXxvii. 3 
Xxxvii. 4. 
xxxvii. 4 
XXxvil. 5 
xXxxvii. 5 
xxxvii. 6. 
XXxvil.7. . 
xxxvil. 7, 34. 
xxxvii. 8. 
Xxxvii. 9. 
xxxvii. 11. 
xxxvii. 12. 
xxxvii. 16. - 
xxxvil. 17. 
xxxvii. 18. 


xxxvii. 21, 26. 


XxXvii. 23. 


XxXvii. 23, 24. 
XxXvii. 23, 31. 


xxxvii. 24. 
xxxvil. 25. 


XxxVii. 25, 26. 


XXXvii. 26. . 
XxXXvii. 28. 

XXXvii. 33. . 
XXXvii. 37. 
xxxvil. 38. 
XXxXVii. 39. 
XXXViil. 
xxxviii. 1 
XXXViil. 2. 
XXXVIiil. 3. 
Xxxviil. 3 


3 
xxxviii. 5, 6. . 


XXXiX. 
ΧΧΧΙΧ. 
ΧΧΧΙΧ. 
ΧΧΧΙΧ. 
XXXix. 
XXXix. 
XXXix. 13. 
xia. 

Zi » 
Zi | + 
xl, 7, 9. 
xl. 8. 
xl..10. 

x] 12. 


OD OE Or 


* . 
a Ld ed ek EE 
(Su) 
ie 8) 

Or 


len! HH 
pe et πὸ et τ: 

to 

Or 

is) 


. . . . , , . , , , , ᾿ . . 
μι 
~ 
© 


al a 
- Ὁ 

- “«ΦΨ 
On oe 


με 
μ 
On 
μὰ». 
Or 


) 


i 48 


ua 52, 269 


305 


μι cee Oh ce Bt a an en OB en μῚ 
. ar . . . . . . . ᾿ 
Γ 
w -- 
-- — 
οι -- 


μι: 
τι ee | 
-- 
= 
ἰὼ] 


ee ed μεὶ με μὶ μεὶ 
TRS νας ΟΣ χων 
πος 
=> 
Oo 


INDEX. ~ 
Cu. VER. ~ Vou. Pace. 
Lee * cE Tt ae 
xli. 13. ᾿ Et 185 
xiii. 1. I ΘΒ. 
xlii. 3. I, # 242 
xlii. 5. Τ 4.5 
xlii. 14, Lo) as 
xliii. 3. I. Se 
xliiij. 4. ἊΣ 15 
xliii. δ. 1... ΟΕ 
xliv. 3. 1. i¢ 382 
me. δ." ᾿ς τ ΓΕΒ 
xliv. 6. 1.5 5385 
xliv. 8. I. 123 
xliv. 16, 17 If > aa 
xliv. 18. IL. 48 
xliv. 23. 1 τ 456 
xliv. 24. ἜΣ ΒΕ 
xliv. 24, 25 L- 14 
xlv. ΤΕ 3295 
xlv. 5 Il. 630 
xlv. 6 II. 119 
xlv. 7 II. 66 
xlv. 16 Ill. 178 
xlvi. 1 Toit ΠῚ: 
xlvi. 2 Il. 34 
xlvi. 4 1... 4a 
xvi. 5, 9 let 2 
xlvi. 6 11 459 
xlvi. 10 I; > 422 
xlvii. IL.- 6% 
xIvii. 1 L« .120 
sn, 12: . IL 619 
xlvii. 7, 8. ἘΠ -2ar 
xl viii. 2. II. 449 
xviii. 6. & 113 
xlviii. 8. . if, 310 
xlvili. 11. Ἐ 121 
xlix. Τ. - 53 
xlix. 6. i. 7 
six: 7. . r. oe 
xlix. 10, 12, 17. ΤΣ 443 
ξεν Ὁ 12. . ΤΠ. 754 
xlix. 15 ΤΙ. 478 
1.51: E.'S 455 
1. 8, 9, 14 II. 328 
La. I. 22 
1.318, I. 194 
}. 19. I. 193 
}, 21. || A496 
1155. II. 19 
li. 1 Ls 2a 
li. 6, 16, 17 Il, .326 
li. 9. ἔ Τὸ & 
A}. 1... 2 
fie 42: 1 101 
“5. Li. ΜΕ 
li. 18. 5 98 
"1. Il. 46 
lii. 2. I. 186 
hii. 4. [4 4197 
lii. δ. Il. 666 
lii. 6. Ἐ 9 
lii. 6, 7 I. 122 
lii. 9. I. 58 
lili. Il. 530 
liii. 5 1.. 418 
liv. 1. 82 
lv. 1. I 581 
lv. 10. I. -*3 


Ca. VER. 
ly. 12. 
lv. 17. 
lv. 21. 
lv. 22. 
lv. 23. 
ly. 20. <% 
lvi. 1, 9. 
lvi. 3. 
lvi. δ. 
lvi. 5, 6. 
lvi. 11. 
lvi. 13. 
lvii. 1.. 
Ivii. 3, 4. 
lvii. 4. 
lvii. 6. 
lvii. 8. 
Ivii. 10. 
Iwill, 4, δ. 
Iviii. 10. 
lvili. 11. 
lvili. 12. 
lix. 7. 
lix. 9. 
lix. 13. 
]x. 6. 
[πι.5 
xi; 36, 
}xi. 4 
ἐπὶ. 1. 
}xti. 2. 
lxii. 8 
lxii. 9. 
lxii. 10. 

ἔτη. 11. 

Ixii. 12. 

Ixiii. 1. 

lxiii. 3. 

lxili. 3, 5. 
xiii. 5. 

Ixiii. 5, 6. 
isin. 3-7, 
}xiii. 7. 

ἴσην 11. 

Ixiv. 3, 5, 7, 8. 
lxiv. 3. 

Ἰχῖν 9, 4: 
lxiv. 5, 6. 
Ixiv. 5, 7. 
Ixiv. 6. 

lxiv. 9. 


lxv. _ 

lxv. 3. 

Ixv. 8. : 
Ixv. 9, 11. 
Ixv. 11. ‘ 
Ixv. 11, 12. 
xvi. 2. , 
Ixvi. 2, 5, 16. 
Ixvi. 3, 5. 
Ixvi. 3, 7. 
Ixvi. 9. 

Ixvi. 10. 
Ixvi. 13, 14. 
Ixvi. 17. 
Ixvi. 20. 
Ixvii. 2, 
Ixviii. 3. 


Ixiv. 9,10... 


"᾿ "᾿ . . . . 
‘ 
Se en Bia ae Been Ἐπ μι ee πὶ ee 
᾿ . ἊΣ ᾿ , , . , . 


< 
᾿ 


πο et et tt να: 


μι 
. 


ΝῊ . 
μι πρὶ τὶ 
ees 


. . . — * “Ss 
. 


| a 


Lom 


μι 


— SR ee 
προ 


m= 
. 


1 
Ixxviii. 5. 593 | Ixxxix. 46. 


=) all ale 
μεὸ 
τῷ 
oO 


}xxviil. 7. 122 | Ixxxix. 48. 


Cr Vou. Pace. | Cu. Vex Vot. Pace. | Cx. Ver. Vou. Pace 
“Ixvii Ixxv. 7, 11 I. 34 | lxxxviii. 12. I. 505 
xvii o [ἘΚ αν]. 1. Il. 593] bexxix.1. . I. 74 
xviii ‘ Ixxvi. 2. Il, 705) bxexxix. 3, 27, 36 Il. 350 
Ixviii Ixxvi. 5. I. 113) Iexxix.6. . I. “29 
᾿χυ Ἴχχτυι. 7. Il. 5901 Ixxxix. 6, 8 II. 285 
xviii. 21 , ixxvi. 8. «I. | 150} Boexix; #1. lL. Ἐς 
eae 2 Ixxvii. 2. I, SP ixexix. M4. I 197 
Ixvili. 34. . : Ixxvii. 6. d δ δ 58 Ixxxix. 16, 17. I. 123 é 
<a Ixxvii. 6, 10. I. 484} Ixxxix. 22, 23. I. 108 
| ἘΠῚ 1, 13, 14, 23. Ixxvii. 7, 10. . . I. 419] Ixxxix. 24, : ae 
—Ixix.3,6,32, Ixxvii. 11. . I. 251] Ixxxix. 24, 28,35,37.1. 196 
Ixix. 4, 8, 17, 20, 21, Ixxvii. 12 . 1. 112] lexxix. 29. ᾿ 96 
Β΄96. Ξ Σ xxviii Il. 193) Ixxxix. 32, 34. 139 
Ixxvili . I. 186} Ixxxix. 34. 
II. 
I, 


lxxviii. 10, 12, 14. 253 | Ixxxix. 51. 
Ixxviii. 11, 42. 
Ixxviii. 19. 

Ixxviii. 19, 20. 


I 

I 71] Ixxxix. 52. 

I 

1, 
Ixxvili. 22. 7 EL 382 | xc. 6. 

I 

I 

I 

I 

Ι 


145| 2 6.5. - 
468 | xc. ὅ, 9. 


boy Ft ret at et 
rs 
μ- 
τῷ 


μι 


Ixxviii. 29, 39, ὅ6.. IL. 193] xe. 8. 293 


¢ 


Ixxviii. 30, 31. 


74|xc.12.. . 1.496, 507,526 @ 
Ixxviii. 32. » : : 581 


42 


cs 


L 207 | xc. 13. 


Ixxviii. 34. 4981] xc. 17. . 


3 
Ἐ: ᾿ 
Ba. 3. . I. 
Ixxi. 6. Ixxviii. 34, 35. ray - 70] xci. 1. I. 52 
it. 7. . Ixxviii..36, 57. . II. 327) ΧΕΙΡῚ, 4 a 15 
xxi. 8. : Ixxviii. 37, 56. . Il. 520] xci. 4. I. 477 
Ixxi. 8, 15, 24 Ixxviii. 38. : Il. 55] xci. 6. I<" “205 
Bait: Ixxviii. 39. . Lk 10. . I. 26 
Ixxi. 12. lxxviii. 42. I. 4061 xci. 10, 11. I. 18 
a 15. Ixxviii. 56. . ἢ]... 550) xe. 11. - I. 30 
i. 18. Ixxviii. 70. I. 265] xci. 11, 12. I, 48 
ag 20. Ixxviii. 70, 71. . I. - 4084 -xer. 13. I. 30 
xl. 22. Ixxviii. 71.. I. 586) xci. 15. . I. 50 
Ixxi. 23. Ixxviii. 72. Ἄν" 69] xcii. 1, 2. I. 61 
i. Ixxx. 14, I. 581} xcii. 4. . La 
Bxii.1. . Ixxxi. 1. . I. 461) xii. 5. I. 585 
Ixxii. 4, 7. Ixxxi. 8. Il. 2551 xcii. 6. . I. 112 
Ixxii. A, 13. Ixxxi. 12. ~ I. 250) xcni.1. . I. 126 
Ixxii. 7. Ixxxii. 3. II. 222] xeiv. 1, 2,8 iL oe 
} Ixxii. 11. Ixxxii. 5. συ ἡ 4δ] xciv. 3. 1. 36 
Ἰχχίϊ. 12. Ixxxii. 6. ; I.>- 4431 χεῖν 7. . Ly’ Son 
Ixxii. 14, Ikxxii. 19... oh 120} xciv. 9, 10. II. 154 
Ixxii. 17, Ixxxiii. ς II. 132] xeiv. 11. I. 623 
Ixxii. 18. Ixxxiii. 5. » I. 107] xeiv. 14. I. 116 
Txxii. 18, 19. Ixxxiii. 16. i. 58 | xciv. 19. I. 15 
Ixxiii. 2. Ixxxiii. 17, 18. Il.' 260/xcv.5. . . LL 333 
iii. 3, 17. Ixxxiii. 18. I. 112)xev.8.. . . I 16 
Elli. 5, 7, 12 Ixxxiv. 1, 10. > Loi... , ΡΝ 
xiii. 6. Ixxxiv. 2. . Oe 1. τ Ὁ ΟΣ 
Ixxiii. 7. παν 10. ..1. ΒΤ ΧΟΥ 2, δὶ . . Ty 100 
Ixxiii. 8, 9. Ixxxiv. 9. . I. S56)xevi.5.. . . I 296 
lrxiii. 8, 17. Ixxxiv. 11. . . Ἢ 18] χονὶ. 10. . - Il. 290 
Ixxiii. 11. xv. τ. .. II. 3681 xevi. 11,13. . ΩΝ 121 
Ixxiii. 11, 22. Ierxv. 1h, .. .-) I 128) xevii.1. . . IW a 
xxiii. 12. ieeevi. 1 . I 102] xevii.8,9,11,12.. 1, i121 
xxiii, 13, 14 Ixxxvi.1, 4,17, . 1. 456] xevii. 10. “τ. 
17. Ixxxvi. 5. . . I. 525] xevii. 11. I 18 
ii. 18, Ixxxvi. 7 : . I. 106] xevii. 12. I 418 
« 19. Ixxxvi. 8, 10. . II. 409] xeviii. 2. I 108 
i, 22. Ixxxvi.9. . IL. 365] xeviii. 8 : Il. 290 
24. Ixxxvi. 10. ; I.) 114} xcix. 3. . : . Ὁ 
25. Ixxxvi. 21... PB 56 | xcix. 5. II 15 
. 26. Ixxxvi. 15, : I. 197] xcix. 8. . Il 56 
πα. , ἤν π΄... -. 1 δε) δ. I 82 
1, lxxevii..4.. . , - Iie . 666} c. 2. I 15 
6, 7. Ixxxvii.6. . . IL. 476) ci.5. I 192 
7. Ixxxviii. 11,12... 1 71 cii. I. 243 
Vo. Il. 69 


542 

Cu. VER Vor. Pace. 
cial, 2. 1. 117 
cii. 2, 4 k 243 
en. 3. I; 499 
cli. 4. . τ 477 
ci. 5. bs 192 
cli. 6. . Bl. viedo 
cil. 13, 16. I. 98 
Cili. : “(᾿ 252 
clii. 1 \ & 73 
ΟἿ. 2. . Ae 71 
Clii. 4. a 257 
clii. 6. ς “Ὁ 117 
e1i.8. « II. 53 
cili. 9, 14. ik. 56 
cili. 10. . I. 487 
δ: 11, 13. .. a4. 54 
en, 43. ὃς 1 275 
clii. 14. δ" uel 
Ciii. 15. I. 499 
ciii. 17, 18 I. 240 
cili. 19. i. 27 
clii. 20. i; | 
ea. 212. Il... 6297 
ΠῚ 21, 22. R 552 
civ. : " 251 
civ. 5. i... y2a2 
civ. 9, 19. Τ|.. +263 
civ. 10, 24. II. 51 
civ. 14, 21. : 116 
civ. 24. . IL. «305 
civ. 27. i. «273 
civ. 28. ds 88 
civ. 29. II. 4148 
civ. 30. Il. +-552 
civ. 32. ΗΚ 120 
civ. 33. I. 73 
cv. 11. 5, 193 
ev. 1. , 120 
CV. 2. 1. 120 
cy. 2,3 i 123 
cv. 3. Le 242 
ev. 4. I. 457 
er. 5.1 5. 72 
cv. 15. AT. αὐ oad 
cv. 17. J. 580 
cv. 18. I. 363 
cvi. sy 105 
evi 1. II. 50 
evi. 2. if 79 
evi. 6. [ΠΕ 564 
CVE. ἐν I. 117 
cvi. 7, 13, 21 I. 401 
evi. 8, 44. i, 70 
cvi. 9. ᾿. 440 
evi. 12, 24 11... 103 
evi. 13. Ss 385 
evi. 21. I. 381 
cvi. 23. i. 403 
evi. 24, 25 II; »° 520 
evi. 30. ᾿᾿ 225 
evi. 30, 44 Re 103 
cvi. 32, 33 I. 98 
evi; 48. a 93 
evii. 4. I. 438 
evii. 6. I. 106 
evii. 6, 9, 13, 19, 28, II. 70 
cvii. 6, 13, 19, 28. I. 103 
cvii. 8. ; Τ᾽ 251 
evii. 8, 16, 21, 31. I. 115 


INDEX. 


Cu. VER Vou. Pace. 

evii. 9, 40 me) ἢ 440 
evii. [0. . II. . 675 
evii. 11. ae. 250 
evil. 12. 5 hs 242 
evil. 13. GR 76 
evil. 15, 22, 31 I. 120 
evil. 17. I. 429 
cVii. 27 [es 46 
evii. 32 II. 19 
evil. 40 Ii; 282 
evii. 41 I. 43 
evil. 42. . 1. 121 
evii. 43. I. 70 
eViii. ΤΠ. 106, 108 
eviii. 1. ΤᾺ δ4 
eviil. 3, 4. 1. 72 
eviii. 4. II. 51 
evili. 12. Le 114 
cix. Ἁ II. 467 
eit:.2, 9... If. 484 
Ci.* 25. ; it. . 3ivo 
cix. 27. VB 112 
cix. 29. I: 127 
cix. 30. i. 19 
cx. 1. II. 416 
cx. 3 II. 419 
cx. 4 UW, 881 
ex: 7. Il. 494 
στα. 1. “at. 19 
ἜΣ ΟΤΌΡΑ i: 70 
cx; 3. q> 72 
cxi. 6. see 117 
cxi. 9. a: 163 
cxi. 10. wa 16 
ΟΣ I. : ῚΣ 15 
exu. 1,,3, 7. . a 18 
exam, 2. 3 ΙΒ 19 
cx. 3, 718. ΕΙΣ 47 
cxii. 6. ΠΣ 48 
cx: Ἢ. - Ise 8980 
een; 7, B:... oe 386 
CXil. 9, μ I. 321 
cxiii. 4. 3 I: 3287 
cxiii. 4, 5, 6. . .. LD pie 
CXili. 5, 6. 3 i 79 
Cxiii. 6. IL. 283 
Ὅσο. 7. <2 i 440 
exiii. 7, 8. I. 346 
cxiv. 2 Il, ;~705 
cxv. 3 If. +278 
cw 9. ΟΥ̓ i 122 
cay. 46: or Di. 37222 
exwi. Ἐπ} Ii 77 
exyi. 1, 2: I. 66 
cxvi. 12. I. 79 
exvi. 13, 14 I. 7 

exvi. 15. II. 468 
exviii. 1, 3, 15 Τι ΟΣ 
cxviil. 5. A 57 
Cxviii. 6. Il. 34 
exviii. 8. 1. 382 
cxviii. 8, 9. Is) 7,401 
cxviii. 15. Τὶ 474 
exvill. 15, 16 Il. 455 
exviii. 16. II. 502 
cxviil. 92. ἢ ΤΙ 87D 
CXViii. 22, 23 Il. 454 
cxviii. 23. Ty 119 
CXxviil. 24. ΤΠ a 


cxXviii. 1, 2. 
CXxvili. 2. . 
exxvili. 5. . 
cxxix. 4. 
exxix. 5. 
CXXX. 


> 


Cu. Ver. | Vor. P. 
cxix. TH : 
nx: 2.1 ἘΠῚ 
exix. 5, 133. I, 
cxix. Ὁ. : fy 
exix. 6,.39, 46. . I. 
cxx. 9. . : a 
cxix. 9,10, 27, 33, 

35, 130. » one 
exix. 9, 100, 130. II. 
exix. 15: ae ks 
cxix. 16, 24, 35, 47, 

70, 77,103,105, 

118: I. 
cxix. 16, 24, 45, 47, 

70, 77, "92, uae 

117, 133, 145, 

165. Hho 
oe a A Oe a ὥς I 
exix. 23. II. 

 exix. 32. } 5 
exix. 34. a 
cxix. τ 99, 104, 130. im 
cxix. 5 II. 
cxix. 54. iz 
exix. 57. lL. a 
exix. 60. I. 518, 52 
cxix. 64. » 
cxix. 66. Il. 
cxix. 67. . Se ἢ 
omix. 67171, 75: ἢ Ih. 
cxix. 71. ’ i; 

-| exix. 75. I. 
cxix. 78, 80 Il. 
cxix. 89. Ik 
exix. 103. : I. 
exix. 103, 111, 142, 

151. ἜΝ 
cxix. 106. Le 
cxix. 107. 1. 
cxix. 120) . i 
exix. 125, 133. 1. 
exia. 10a). . i 
cxix. 136, 158. ae 
exix. 147, 148, 164. I. 
Gus. 165; “;. : ἘΝ 
cxix. 176. Ik 
cxxi, 2. 11. 
art: 3.0 1. 
cxxi. 4, "ἃς 
exxi. 6... i 
cxxii. 6. ae 
cean, ἢ: I. 
exxiii. 2. a 
cxxiv. 6. ) 
exxiv. 8. . 
cxxy. 1, : Β 
ον, 6: . i. 
exxvi. 1. me © & 
cxxvi. 3. Is 
cxxvi. 5. . ae 
cxxvi. 7... qe? 
CxEVi.-1.:. I, 
eCxxvii. 3. i, 

I. 
I. 
I. 
1. 
I. 
ia 


~ INDEX. » 


Cu. Ver. Vor. Pace.| Cu. Ver Vou. Pace. 
- 9, 16. II. +282] iii. 5, 7 . = 
Sy |) τ΄, Il. 2987 ii. 6. I. 386, 539 
. 10, 16, 18 ι a 251 | iii. 7. . ἘΣ 
"τ΄. i 58 } iii. 9. I. 
- 15, 16 I. 552 | iii. 11. . a 
4 £0: L 88 | iii. 12. i. 
“17: Pa. 4 416 | iii. 13. ee 
fo aie L 106 | iii 14, I. 
. 18, 19. ὙΠ 49 iii. 14, 15 ; SB 
pees! Ὶ. I. 18 | iii. 15. I. 
~ 1920. ΙΒ 240 | iii. 16 ‘a 
tS i. iM 255 | iii. 17 » Ee 
21. " 108 | iii. 22 ie 
i. ἮΙΣ. 2931 in. 23 . ae 
ποῦ 1 81] iii. 25 I. 
‘dhe I, 101 | iii. 27 5 ἘΞ 
i. 4. I. 505 | iii. 28 I. 
id. I. 382 | iii. 34 .. ἮΙ: 
; 1. 6. L. 117} iv. I. 
; ay i 2 240 iv. 1, 20 : ἯΕΕ 
: 1. 7,8, 9 I. 88] iv. 7 I. 
i i. 8. Ι 253 | iv. 8,9 . " 
i i. 9. I. 374] iv ΕΝ 
i lvii. L οὗν iv 16 + ae 
1] exlvii. 1 i: 92] iv. 18. 3 
> i I exlvii. 2 I. 431] iv. 18,19. . K 
omExvili, 7. . 5p " 107 | exivii. 3. L. 10 5... τὶ : y 408, 
exxxix. 1. 2 I. 596 | exlvii. 4. Il. 232] iv. 25, 27 ; I. 
cCXxxix. 2 Ἧ: 578 | exlvii. 5. : a 251] iv. 26. . ae 
be I. 215 | exlvii. 5, 6. . I. 240} iv. 27. ee 
exxxix. 3, 13. . IL. , 294) exlvii. 6. : πον 88 ν. 12. Il. 
CxXxxix. 4. ‘ i 155 | exlvii. 9. ° I 116} v. 12, 13 1. 
oxmxxix.7. . Ait (26 lenivi. it . ., Loy ΘΒ, 21. a 
exxxim 7—10. . 11. 614] exlvii. 14. ; Il. 70] vi. 6. in 
eexxix.8. . Il. 476] cxlvii. 15. . . at BB se. . ἮΝ 
exxxix. 14, 15, rv a & 87 exlvii. 19,20. . IL. 322) vi. 10. 3 
CXXXix. 17, 18, arb 72 | cxlviii. . ; ye) κ 89 vi. 11. . 
ΟΧΧΧΙΧ 23. : I; 496 | exlviii. 5. . ; i, 412] vi. 17. I. 
cxxxix. 24. © 45 | exlviii. 6. : . Ler Bal we 18. .᾿ ἂν» 
exl. 5. I, 50 | exlviii. 8. . ὲ II. 239] vi. 19. I. 
cxl. 7. i 461) exlviii. 13. . 3. Ἃ, 41] vii. 24. . ie 
exi. 12. . tot {7} viii. 5, 8, 9 I. 
exli. 3. Ἐ 172 PROVERBS, viii. 11. L 
oxi. 1. ; 1. 106 | i. 4. Pat 45] viii. 11, 19 I. 
exlii. 2. 1. 57 | i. 4, 7, 9, 10. : II. 180} viii. 15. I. 
exlii. 4. I. 114} i. 7. : . Ἅἱ 16] viii. 17, 34, 35 I. 
exlii. 5. 1. 436 | i. 7, οὐ, : ἢ I. 572] viii. 18. I. 
exlili. jv 243 | i. 7, 30. Α . ἅΜνψειῖΐζ } ve  50..". I. 
exliii. 2. I, 120 | i. 10. ᾿ : ἘΠ 41} viii. 34. I. 
exliii. 3. Il, 476])i.16. . I. 556] viii. 35 I. 
exlili. 4. I. 477 | i. 23, 25, 29, a1. 3| viii. 36 ¥ 
| exiliii. 4, 7. ΤᾺ ΑΙ ΘΑ; . I. 57| ix. 7, 8 I. 
exliii. 5. : 71] i. 24, 29 ΤΠ. 85 | ix. 10. 1 
exliii. 6. L 2411, 25, 30 el 385 | ix. 11. τ 
_ exiliii. 7. II. 666] i, 28, 29 5. 524 | ix. 18. Il. 
exliii. 10. let 45 | i. 29. . ΤΥ ΠΑ x. 3, 6, 24, 27 1. 
‘exliv. 1. ae 499 | i, 30, 31 1. 626 x. 4. I. 
| cxliv. 3. 1: 284 | i. 32. ὌΝ 439 x. 5. I, 
exliv. 4. ΦΎ 461} ii. 2, 3, 4 I. 541] x. 6, I. 
exliv. 10. I. 102 ii. 2, 4, 5 : Ὁ ὅ09᾽ x. 7. . I. 
exliv, 15. τι SRR es. 10,21, I. 570| x. 7, 25. 1. 
| exlv. lien: 2061-6. οἱ a 56/x.9.  . I. 44, 
exlv. 2. mrt ¢ 69 | il. ἢ. Ι. 48 x. 1]. I. 
exlv. 5. I. 74/ii.10. . - (BE: ΣΙ x. 12 1. 
exlv. 5, 6, 11 τῖνν S001 88, 16;. 3, 45 | x. 15. 1, 
} cxlv. 7. Rat = 119} iii. 1, '2, 6, 16. I. 18/x.18. ὦ I. 50, 186 
| exlv. 8. 1. 466 | iii. 2. I. 624| x. 19, 31. 
exlv. 9. ΟΝ 72} iti. 4. 5. URS) es I 
exlv. . II. 49, 56] iii. δ, 6. Il. 1] x. 23. I 


544 Sines: ay ae ns nn 


Cu. Ver. Vou. Pace.| Cz, Ver: Vor. Page. ||Ca. Ver. Vor. 

x. 24. a 26) xv. 6, Τ. 14 χχ. 24. ae 

x. 24, 28 I. ἡ 46] x98 I. 52] xx. 25. aa 

x. 28. . 1. 478) xv. 11. Tl. 476) xx.27. . Le 

x. 29, I. ΟΠ se 15. ΤΡ 233'| xx. 28. 1..Ὁ 

ΧΙ. 3, δ . 18 xv: 14, I. 575 ἤρν 90, . Ee 

xi. 4. Ι. 443) xv. 15. . 1. 480] ΞΘ 1. Ee 

xi. 6, 20 . 1 48) xv. 16. I. 539} χχί. δ 8 

xi. 9. iB 50| xy, 7. rae 320 | xxi. 6 : I 

xi. 10. - ἈΠ 12 xv. 19, I, 54S |pexi. 13 . = 

xi. 10, 11 I. 96| xv 97, ΤΙ Μή xxi. 15 I. 

i, 12. : . 1. 188] xv. 96, I. 184] xxi. 23 oe? 
13. . I. 280) xv. 30. ~ Le ΒΘ ΕΗ 25. i: 

xi. 17. . 1. 310) xy, 39. I. 618] xxi. 26. . & 

xi. 18, 20 I. 52] xvi. 1,9 a 1| xxi. 28 I, 

Xi. 18, 25 » ἘΞ ΘΒ χα, 2 I. 5915] xxi. 29 te 

xi, 24. I. 322] xvi, 3. 181} 18 | xxii. 1 I. 

xi. 25. . 1 330! xvi. 5. Il. 75 | xxii. 1, 4 ~ iE 

Xi, 27./ I. 202, 307| xvi. 7. - 1. 30) xxii. 2. I. 

xi. 28. . Lb  350| eet 9° I. 56] xxii. 3. ee 

xi. 31. L 19 xvi. 10. ~ L > ~ 228 lexi. 4, Ig 

xii. 2. ν-- Ἐ: 29 xvi. 12. Τ᾿. {9 χΧῆϊ 5.:.} . πὶ 

ἘΗ. 3. I. 19} xvi. 16. - Le ~ 576i κεν 6. I. 

xii. 5. . B ΔΙ 17. I. 47| xxii. 6, 15 oe 

xii. 6, 22: I. 197} τὶ, 94. - Ἢ 179 xxii. 8. Rk 

muss. |: . 1. 572) xvi. 97. I. 197 | xxii. 9. ... 

xii. 8, 26. I. 14} xvi, 28. » ΤΠ 188) σῆς 1117 I. 

xii. 11. I. 539} xvi. 31. I, - 532)|\xxii. 13. . "ἢ 

xii. 14, 18 . TO 144) xvi. 39, ts i 15 | xxii. 16. I. 

xii. 16. «ὍΣ 50] xvii. 1, 1. 39) xxii. 17 oy 

xii. 17. I. . 190i τ 4. _ 1. 186] xxii. 29 I. 

xii. 18. . TL. 186] xvii. δ. L 183 | xxiii. 4 I, 

xii. 19, 22 I. 51, 202 xvii, 9. . Le — 198 exit, 5 i I. 

xii. 21. Pale 18 | xvii. 10. I. 179] xxiii. 10, 11. ee 

xii. 21, 28 I. 47 | xvii. 14. . ἯΠΠ °3064) semi. 12: It.# 

xii. 22, . ἢ 418) xvii. 15. I. 207 | xxiii. 15. =a 

xii. 24, I. 540] xvii. 16. . ΤΠ 575 | xxiii, 17. ΤΙ.. 

xii. 26. ae: 29| xvii. 17. . I, 323) xxiii. 17, 18; ay 

xii. 27, I. 545! xvii, 19, : . 1 321) xxiii. 18. I. 

xiii. 2, 3 - 1, 144] xvii. 243° , 1. 44 xxiii. 21. I. 
xiii, 3. 3 Ι, 186] xviii. 4. F a 23 | xxiii. 26. & AS 
xiii. 3, 16. - ‘I. 50) xviii.g. I. 321} xxiii. 32. Ι΄. ΝΕ 
xiii. 4, I. 535) xviii. 6,7,21. . I. 186] xxiii, 34. Ι, 526 
xiii, 5. . TL 50) xviii. 7, 21. I. 200] xxiv. 10. I. 419 
xiii. 6. I, 20} xviii. 8. eee 188 | xxiv. 14. Ll 4 
xiii. 7. . 1 848] xviii, 9, 1. 539 | xxiv. 17. II.. 30 
xiii. 9. ἃ: 43. xviii. 10 ae 18 | xxiv. 21. I. 106 
xiii. 10, - I. 302! xviii. 12 I. 1057 xxiv. 23. IL. ὃ 
xiii. 11. Ι. 539! xviii. 14 ere 26 | xxiv. 24. - 1ς ΟΣ 
xiii. 11, 12 Ι. 47} xix.3 I. 418] xxiv. 26. Ι. 144 
xiii. 13 Π. 171} xix. 4,7 . I, 324) xxiv. 29, Ι.. 424" 
xiii. 25 Ι. 18} xix. 5 I. 202] xxiv. 30, 31. me 36 
xiv. 2. I. 02 | xix. 8 ‘I, -5754 xxiv. 54: a 
xiv. 2, 6. ae 44 xix. 8, 16 I. 618] xxv. 8. . I, 07 
xiv. 3, 4. I, 96] xix. 11 Pak: ἢ 50 | xxv. 18. I, 197 
xiv.6. . » τἄ: 45) xix. 15 I. 536] xxv. 21. I. 288 
xiv. 8, 15, 16, 33, I. 60 xix. 17 I. 77 | xxv. 23. I. 
xiv. 9. ἡ - I. 157) xix, 21 II. 1| xxv. 28. L 

xiv. 11. I. 181 xix, 25 Re i 30 | xxvi. 12, Il. 

xiv. 13. . I. 473) xix, 98 ΤΙ 198] xxvi. 13. I. 

xiv. 15. Ι, 194) xx. 3 I. 320] xxvi. 16. Τὸ 

xiv. 17, 29 . T.. 464] xx. Δ a; 536 | xxvi 17. L 

xiv. 20. Ι, 135) xx. 6 ΤΙ, 10 | xxvi. 20. ἢ 

xiv, 21. . ἘΞ’ j273) xx. 8 I. 40 | xxvi. 22. 3 L 

xiv. 23. I. 9} xx. 9 .1. 140] xxvi. 25, 27. I, 

xiv. 31. om 39 | xx.'10 I. 263] xxvi. 26, 27. Iy 

xiv. 34 I. 12| xx. 12 I. 625] xxvi. 28. 

xv. 1. - Lo 179) xx, 15 I. 575 | xxvii. 1. I. 

xv. 3. I. 6552] xx, 19 I. 230] xxvii. 2. Il. 

xv. 4, 23, I, 144] xx, 22 1, 58 | xxvii. 6. IL. 


a 


, a . , "ΑΝ be bd 3 « 
ALN NOTE HPP 


ol 
Oo: 


iii. 13. 
iii. 16. 
iii. 17. 


. 
μι | 
mets "πιο τ We el el | td vel 
, , , . 


aa 


et μι μι μι με eed 
. »"»" , . 
. 


Xxxi. 13, 14, 27. 
XXxXi. 20. 
xxx. 30. 


μι μι μι μι μι et με et καὶ 
δε δ δ᾽ δ᾽ ἃ Sar ties | a Δ, 
. 


"- 
ww 
. , 
μι μι ee | 
,᾿ , | ee Mel , 
" 


μας : 
= 
= 


nore 
. DS 


Lom) 
. 


ii. 11, 13, 15, 16. 
ii. 13. 


— 
᾿ 


iii. 11, 12. 
iii. 12, 22. 


et οὶ Ἐὶὶ et ed ee ed RR  .;... 
. , a_i . " " . . . ᾿ , . . 
" - - 


w~ 
κα οὖ 


Noa, Na 


"Von. Ill. 


1, 13, 16, 17, ἡ IL. 
70 


Il. 348 
Il. 503 
Ι. 545 
Il. 346 
Il. 345 
Il. 473 
I. 539 
I. 539 
Lae 
Il. 675 
Le 
kt 4 
L. 412 
ΤΙ. 9 
I. 464 
ἘΠῚ 571 
I 491 
Il. 514 
Il. 515 
Il. 342 
Ι. 230 
l. 569 
I 166 
I. 102 
I. 50, 52 
I. 584 
bea ae 
I. 521 
Lt i 4.5 
Il. 515 
I. 582 
Il. 514 
Ss 
I. 443, 534, 544 
I. 101 
I. 526 
I. 23, 549 
I. 47, 50 
I. 283 
I. 554 
I. 544 
Il. 269 
I. 346 
I 581 
Il. 514 
Il. 523 
Il. 515 
IL 531 
I. 527 
I. 4683 
I. 569 
I 515 
Il. 347 
Il. 345 
I. 280 
Ι. 284 
I. 249 
I. 41 
Il. 330 
177 
I. 455 
B «96 
2 4a 
Il. 28 
328 


i. 13, 14, 15. . I. 
i. 14. : je 
i. 16, 17, 18 I. 
i. 16, 18. j & 
i. 24. . ἘΠ 
i. 25. oe 
ma. . 1 ce 
il. 2. 3 Il. 
ii. 3. oe 
ii. 4. Il. 
iwi. | 
u. 17, 18 Il. 
il. 19. E 
“i, 22. Il. 
li. 1. . 
iii. 2. Il. 
lii. 9. . 16 
ἢ]. 10. I, 
iii. 10, 11 .« ae 
iii. 12. ᾿Ξ 
ili. 21. - 2 
iv. 2. IE 
v. 3. 4 
v. 4, Ι, 
v. 11. « me 
42. I. 
v. 13. o* a 
v. 18. L 
Wael. oe 
v. 23. Il. 
v. 24, Il. 
vi. 2. I. 
vi. 3. IL. 
vi. 9. Il. 
vii. 14. I. 
viii. 10, 11 Il. 
viii. 13, 14 Il. 
Vili. 14. Il. 
viii. 17. 5 
viii. 20. I. 
Vili. 21. I. 
ἕν. Il. 
8:1, 2 Il. 
ix. 3. Il. 
ix. 6. I. 
ix. 6, 7 Il. 
oe. 7. Il. 
ix. 13. I. 
“2. U. 
x. ‘3. ll. 
x. 13. Il. 
=. 15. αὶ 
Ww. (22. Il. 
ae 2...) i. Il. 
xi. 1, 10. Il. 
a 2.. |. Ἑ, 
m2, 3, 4. Il. 
ae - 
xi. 4. Il. 
xi. 0. Il. 
δ. 6. ΤΙ. 
xi. 9. Li 
xi. 10. ‘ Il. 
xiii. 11. Il. 
xiv. 8, 11, 13, “Md, 16, 

I 
xiv. iL . 
xiv. 11, 16, 17. ; 1. 
xiv. ΟἿ. .- 


oO 
ΚΣ 


see. 7. 


XXViii. 15, 17. 


evil. oi. ° 
mx. 10. 
‘tix. 13. 
x®ix. 19. 
ps a 1. « 
πχα. 2. 
ex. 10) 
ex. 12, 
xxx. 18. 
ἝΝ. 91. 
Xxx. 33. 
wee. 1. 
XxXxii. 3. 
xxxii. 8. 
XXxii. 17. 
XXxXiil. 2. 
Xxxili. 14, 


XXXiii, 15, 16. 


XxXxiv. 6, 
πεῖν. 1; 
Xxxv. 4. 


xxxv. 4, 5, 6, 10. 


XXXV. δὶ 
xxxv. 8. 
Xxxvi. 6. 
xxxvii. 16. 
XXxvii. 18. 
xxvii. 23. 
XXXVii. 35. 
XXXviii. 18. 
o:1. ἃ 
gil, 2. 


INDEX. 

Vou. Paace.| Cu. Ver. Vou. Page. 
lI. 349) xli. 23. Meri II. 384 
TT. 011 |i 4. Tx 254 
II. 292) xhi. 1, 3. ‘ IT... %530 
ἯΙ. 9 69) shi: 1, 3, 6, 7. II. .°362 
II. 292) xlii. PY 3, : ΤΙ. 256 
I. ρον a L..2863 
I, . 215i S. 1.907 
I. ΒΘ zhi, 6. ΤᾺ 1580 
11. .365) xhi.-8. II. 409 
Il. 132) xiii 10. Il: 737 
Ti... 345 | xiii. 2, πὶ 30 
i) 15] xh. 3. TT... 52h 
I. 478) xliii. 5, ἃ ΤΙ. θη 
I. 578] xhii. 8, 1, 25, II. 409 
I, 418] xhiii. 9, ΤΠ 995 
Ξ. SWOS tee. 11. I, 107; 981 
I. 455) xliii. 18. Il. 369 
I; abies aii. 24. I. 288 
L ΔΘ πα. 25. ΠΡΌ 
JI, ΞΕ xliv. ; T9268 
II. 666] xliv. 2, 24. Its {a6 
1: 6S) lm. 3: TI. 126 
1. 00 i eey.6.7. II. 405 
I... 294} σῇϊν. 22. ILS ΜΕ 
1. . 605) 2hve25. 18 
I. 164} xliv. 26. Lit 243 
i; 15} xliv. 28. . Ser aa 
1. 1 56] aly, II. 265, 584 
I. .1423) ahy. 1. . gL Et ee 
11... 10} Σὶν. 6, 18. ἘΠῚ 407 
1 προ air. 7. 2. ΤΕ 2408 
i 59 |, xlv. 9. Τι 20 
a AS} Siz. 11: ἢ 1; 4538 
EH: JUG av. 42: » II. 240 
1.) 6423 xiv. 15. I. 592 
Th)! 186) zlv. 21. I. osa8 
Li ΗΘ. xiv... 23. I; .164 
I. 18] xlvi. 2. ΤΙ. 918 
Ty) 445 [ xvi, 9. 11.: 868 
ΠῚ 397 |. xtvi. 10, I, 418 
I, 481 xlvi. 10, 11. ΤΠ Ὁ 
I. 381] xlvii. 10. 1. 7623 
ΤΣ ΠΗ ebrit. 2. Ik, : 283 
11. 345) xlviii. 4. lL, ae 
11.77.1256} xlviis 106: I. 783% 
Ti, #186) xiv. 11: |. II. 409 
i. 45| xlviii. 11, 16. EI. . 3553 
I.. 423] xlviii. 12. TI. } 408 
ΤΠ; 241] xlviii. 13. II. 288 
II. 476} xlviii. 22. I 26 
J. £243 |} zhz. 1, 5. If. ἃ 8. 
τ. 96| xlix. 5. Itt 858 
ΠΑ | xix; 6; li. Ὁ 
IT. 6119 | xlix. 7. Il... 136 
ai .1477 | xh. 7, 58. II. 368 
II. 386] xlix. 8. Ἢ I. 55 
II. 365} xlix. 8, 26. TL) 344 
J. 442) xlix. 13. 1. τ 15] 
IE. 9292 |. xlix. 15 II. 280 
II. . 356 | xlix. 23 I. 58 
Il. 614] xlix. 25 I 3 
6881}... «Cy I. 57 
I. 578} 1. 5, 6,7 II. 356 
II. 240) 1. 6. I? ane 
Ι, $8 | 1..'7. I. 382 
T.: 405/11. 11. I. 52 
Tie’ deli: 5. I. 382 
I. 580} li. 7, 8. I]. 108 
ΤῸ. 446} lis. 9. II. 20 


Cu. Ver. 
M38. 

li. 5. 
KAT. 

lii. 7, 10. 
li. 7, 13. 
hii. 10. 

li. 13, 14. 
Mii, 15. 
lili. 

ex. 1. ‘ 
hii. 2, 3, 4, Ἢ; 
lili. 2) 3 8. 


1111. 2-8, 10—12. 
| hii, 3. 


lili, 3, 4) 135 
lili. 3, 5, 12. 
1111. 4, 


lin. 4, 5, 6, 10, 11. 


1111. 4 6. 

1111. 5. 

liii. 6. 

1. 7. 

1111. 8. 

1111. 9. 

τὸ 9.10. 
liii. 9, 10, 12. 
liil. 10. 

bi: 10:11. 12. 


Jill. 10, 12. 


11}. 11. 
his 12. 
hig 1. 
liv. 1—5. 
liv. 7. 
liv. 17. 
ἐν. 1. 


IT. 


μι 
. 


ena 
. 


- . . . . . 
μι μα αὶ μ͵ὶ καὶ καὶ Ἐπὶ ee eB Ἐπὶ oe πὶ πὶ | 
- ᾿ . ἢ ae . . . 7 . . . . 


᾿ 


. SE 

I. 

ey 

1. 

ao ὁ 

Il. 

,. 3. 

4 IL. 

S40.) + Aes 
am. 2. Il. 368 
eZ ee 58 
τῆ. 1: . Tl 345 
3. s ἜΝ 45 
ii. 9. . Il. 60 
aa 9, 15. os © 278 

Ixiii. 10. . £ 564 
ἢ 16. : 2°? Se 

πῆι, 17. ἢ δ24 
lxiv. 3. «ae 114 
Ixiv. 4. . HE, ΠΥ 
Ixiv. 6. i Γ)4Ὁ 
lxiv. 8. II. 287 
Ixv. 1. ne 241 
Ixv. 2. I. 3 

_ Ixv. 2, 12 ἌΡ: 1. 85 
lxv. 3. ii, 12 
Ixv. 5. . ae 628 
Ixv. 12. I. 57 
lxv. 16. ves 2 164 
oy. 17: '. II. 332, 369 
Ixv. 25. 4 τς SS 
Ixvi. 1, 3, 11, 14. Il. 335 
Ixvi. 2. : re | 119 
Ixvi. 3. II 65 
Ixvi. 4. I 57 
Ixvi. 10. I 124 
Ixvi. 12. ἢ . ΤΕ “ae 
Ixvi. 14. ᾿ δε 117 
Ixvi. 18, 21, 22. II. 331, 596 
Ixvi. 21. 4 me 127 
| Ixvi. 22. : I ‘tae 
JEREMIAH. 

. 6. Α 2 I. 403 
“5, . ἢ 32 
i. 10. Il. 74 
ii. 7. ὦ ὦ 564 

| ii. 8. I. 613 
ii. 13, 18 . a 423 
ii. 18. E 553 
ii. 30. Ἂν. 110 
1... 7. Il. 59 
iii. 15, 16 . > a 
iv. 1,14 Il. 59 
iv. 2. I. 147 
iv, 22. we 159 
iv. 28. II. 292 
mi. . II 28 
γι. I 110 
v. 4. Il. 327 
w, 5. I 422 
v. 21. I 310 

pot, 22. Π 9210 

» 


ΞΕ 


ΓΗ 


μι μὶ καὶ καὶ αὶ αὶ ἘΠῚ Ἐπὶ oe Ἐπὶ ἘΠῚ asl oe ae lon πὶ ἘῚ αὶ ΚΙ ΕΘ αὶ ΚΞ ἘΞ ἘΠῚ πὶ πὶ μὶ πὶ μὶ μ»ὶ μοὶ μος, μοὶ 
πδ΄ 2 PS ἘΠ μι μδ΄ ὁ ν΄ eh μ 9 μὰ δῖ Βαϊ ὁ. 9 δ᾽ ὁ ὁ μαι sme μι 
. . “ , , ΄ ΄ ᾿ . . . . 


— 
me Mod 
. 


. . . . . 
— 
BASS SSS Serre 
ΕΣ " 


-- - --. 
_ 2 
ΕΣ 


Pace. | σε. Ver. Vou. Pace. 
34 | xxii. 21. pa 439 
243 | xxii. 22. . a 33 
50 | xxiii. 5. UO. 119 
43 | xxiii. 5, 6 . Dae 
177 | xxiii. 6. Il 123 
603 | xxiii. 10. : & 168 
613 | xxiii. 11. \ a 613 
12 | xxiii. 12. a 45 
429 | xxiii. 18. I. 578 
335 | xxiii. 20. . ie 581 
188 | xxiii. 94. Il. 288 
59 | xxiii. 36. I. 189 
325 | xxv. 4. Il. 59 
409 | xxv. 12 Ik. 265 
280 | xxvi. 5 I. “se 
377 | xxvi. 13. ΤΣ 59 
60 | xxViii. 15. x 200 
3 | xxix. 7. I. 99 
3 | xxix. 8. Ii. 292 
167 | xxix. 10. Il. 265 
12:1 xix. 11; ) Ἐ 417 
7 bax. 8. -: Il. 349 
188 | xxx. 9. I.'> 338 
385 | xxxi. 9. I. 457 
628 | xxxi. 9, 20. Il. 276 
243 | xxxi. 14. I. 129 
168 | xxxi. 18. I. 552 
291 | xxxi. 20. I. 278 
34 | xxxi. 22. Il. 440 
120 | xxxi. 31. Π. . oe 
296 | xxxi. 33 II. 93 
232 | xxxi. 34 i ΒΝ 
623 | xxxi. 36 I. ‘263 
613 | xxxii. 3. lL 95 
56 | xxxii. 17. . II. 310 
249 | xxxii. 17, 27. II. 286 
60 | xxxii. 19. I. 49 
666 | xxxii. 30. : ΤΠ. “380 
66 | xxxii. 30, 33. Il. 59 
59 | xxxii. 32. ; L 97 
72 | xxxiii. 6. Il. 56 
613 | xxxiii. 6, 7. Il. 60 > 
164 | xxxiii. 15. ; Zi. 219 
626 | xxxiii. 15, 16, 20, 21. I. 126 
524 | xxxiii. 16. ε ΤΕ ee 
106 | xxxiii. 17, 21, 22, 26.11. 353 
177 | xxxiii. 18. . 1. 127 
104 | xxxiii. 91. I. 96 
524 | xxxiii. 25. II. 263 
619 | xxxv. 15. 57 
60 | xxxviii. 4, 6. II. 205 
250 | xlii. 15. Il. 423 
208 | xlv. 4, 5. 1. 447 
382 | xlvi. 25. Il. 208 
484 | xlviii. 11. ji 523 
429 | 1. 15. I. 118 
47} 1. 34. II. 283 
287 | li. 15. i... 
59 | li. 48. ἐξ 122 
250 | li. 49. I. 118 
613 
249 LAMENTATIONS. 
37 | i. 12. ' ) 410 
157 | i, 22. ) 451 
34 | iii. 1. 1. 450 
66 | iii. 14. Il. 45 
353 | fii. 22. ¥ 428 
429 | iii. 25. I. 59 
249 | iii. 25, 26 I. 58 


548 INDEX. 
Cu. VER Vou. Pace. | Cu. Ver. Vou. Pace.| Ca. Ver. Vou. 
ili. 26. ; I. 418 | xxxvii. 24, . I 119} x. 12. . ΝΣ 
iii. 27. . Le 684 |) xxevil. 24,295, ... IL 1518 }8| L 
iii. 32. Il. 53\|xxxvii26. - . I. 363|xi. 4. 3 
iii. 33. . I. 219 xi. 8. : I. 
lii. 38. | 416 DANIEL. πὶ, > ΙΒ 
iii. 39. I. 422 fii aan 104 | xiii. 4. I. 
iii. 40. li: / 492 | a. Ι 95 | xiii. 4, 10. 
iv. 20. I. 95 | ii. 21. II. 287| xiii. 6. i 
v. 16. . Π. 26 Jil. 44, 45. Il. 364] xiii. 9. i 
τ 5. 5 Ἀ II 269 
ἘΖΕΚΙΕΙ.. iii. 9. 3 : ΜῈ 96 JorEL. 
ii. 4. . , » Se ΕΒΓ 16,17, 18... . πὸ δ ἷν tr 
iii. 7. I. 522 J iii. 25. ‘ . I. 448) ij. 16. i 
iii. 11. . ik ate: a... να ΔΕ Εν ae 
iii. 18. I. 613 }iv. 17. . , SSP at eee. L 
vil. 17. oe 30 J iv. 25. : ς 1. ΒΕ 116) Gi 46. με 
vii. 26. I. 613] iv. 27. ΝΙΝ 
vii. 27. ae) ee. 2 i 
xi. 19. II. 93 | iv. 34. ; ae 39} .. 6 MOS. Ι 
xii. 2. . Bt γύθα [ἐπε 95, Ἐς . . toa F . - 
xiii. 32. I  30\v. . + Ee . ΜῈ 
xiv. 14. _ L104} v. 10. I ὁ. Re I. 
xiv.21. . lL  d56\v. 18. I. 539|1Y: πὰ i. 
Xvi. . . IL 315 |v. 20. ΠΕ τ νον I. 
xvi. 7. I. 564} v. 23. ΠῚ Ie ele II. 
xvi. 49. . LL 549 | vi. 6, 21. oo τ. - εἶ : I. 
xvi. 61, 63 I. 529 | vi. 10. τ es I. 
xvii. 4. . 1. 605 | vi. 10, 22, 23. I. 205 at ἊΝ I. 
xvii. 15 I. 423 |vi. 94. I. 114) * 41 I. 
XViii. . IL 59 | vi. 26. Ι. 119| 1® 42. UI. 
xviii. 16. I. 280 | vii. 1. 104 O 
XViii. 23, 32 . Tbe - 58 [Κ8.10. Tl. 689} 45 i ee 
XViii. 25. I. 578 | vii. 13. II. 129 Set 
xviii. 27. . I. 525 | vii. 13, 14 Η, (449 F 
xviii. 30. Il. 343 | vii. 27. I. 287] 4°, ONAH. 
xx. 13, 16, 24. Π. 17 | viii. I. 104) 1 2 I. 
ae Il. 594 | viii. 11. 1. 60 ad 
xx. 43. . I. 529 | viii. 91. I, 1965 oh ICAH. μ᾿ 
xxi. 2 II. 167 | viii. 25. Il.’ age ΗΝ as 
xxi. 10. Lr 0 50 ie ΤΣ ΘΑ ΠῚ : Τ 
XXii. IL, ~ +59 | ix. 2. Il. | 265): ax ° 
xxii. 2. ; IE 449 lix. 24. HL i 360) Brae ὦ 1. 
xxii. 6, 26, 27. I. 177 | ix. 24, 26 IL. |. 368 | Boge 1. 
0. 0. I. 188 /ix. 26. (| 436) 8 1. 
xxii. 25—30 Il. 329]x. Ls eS: τὰ 
xxii. 96. I. 6'3 | xi. L ΘΑ ΤΥ: - τ΄ 
xxii. 27. I. . 289 | xi./35. 1.0). aor “iat . 
xxii. 30. Il. 28|xi. 36. I. 145| ¥ ΦΆ 1. 
xxii. 30, 31. Il. 43|xii. τ Sane p te I. 
xxiv. 6. Il. 449 | xii. 2 Il. 33, 37, 197] Vi: : I. 
xxvi. 16. I. 128] xii. 4 Il. 353 Vie Ἶ I. 
xxvi. 20. Il. 464 vil. 18. I. 
* xxxill. 7. 1, 30 Hosea. 
xxxiii, 11. By); ΑΔ 1% 7: : 1.) B45}: Nanum. 
Xxxiv. 22. II. 349 |i. 10. II. 365] 1-9. I. 
Xxxiv. 23. . £919 11.44. 11. 153}. 15. Il. 
xxxiv. 23, 24. Wi, 151 | 0.18. L. 30 
XxXiv. 23, 25. II. 363 | ii. 23. 1. 365 HABAKKUK. 
xxxiv. 26. I. 253 | iii. 5. Il. 62] i.2. ἐὺς Ἀν ΝΣ 
χχχν. 15. . 1. 118 liv. 4. 1 {608 18. Il, ὧδ 
xxxvi. 20. IL. 38 | v. 15. Ve 438 | i. 13. I... ΝΣ 
xxxvi. 21. . II. 110 | vi. 6. ΤΡ | S30 0, I... 3a 
xxxvi. 25. II. 369 | vi. 9. 1 - 7 Ὁ. lL. ὅς 
Xxxvi. 25, 29. Il. 362 | vii. 11, 13 Ι.. δα μὲν. l.. 2 
χχχνὶ. 26. II. -125 | viii. 7. I. 555] ii, 11. lL. 12 
XXXvi. 27. . II. 359 | viii. 12. k 250 | ii. 14. Il. - 
xxxvi. 31. \ §29 | ix. 3. I. 168 | iii. 2. I. 219 
XXXVii. Il. 565 |ix. 15 I. . 177) iii. 4. l aS 
xxxvii. 21. Il. 349 ]x. 6. I. 385 | iii. 6. I. 662. 


549 
j Vor. Pace.| Cu. Ver. Vox. Pace. 
oy iv. II. 73 } vii. 9, 10, 11. . eee 
5 iv. . IL 103] vii. 11. . Eas 
il. iv. 19. ΠῚ. 106, 298} vii. 12. . - . Boe 
iv. 21. . I. 106] vii. 13. . “ΘΝ 
yo Haceat iv. 23. le) ΗΝ 14 CC . Lr 
me. :ς ᾿ . Te Hels. : Ἐ a vie 15."". A | 2 592 
ii. 7, 9 Il. 359) y.1. Il. 400| vii. 15, 16. . IL 576 
Aw γ. 3. : : oe 103 | vii. 16. . ἃ I. 172 
ud ZECHARIAH. v. 3, 4. I. 454] vii. 17. : : . 14 
i. 8. 7 - δ4} ν. 7. ων ὃ 329 | vii. 21. ~ . I. 519 
ni. 1. 1. 101 y. 8. lL ong )| Wb ΧΕ». . . kh aa 
iii. 8. Il 119) γι: Lae 306 | vii. 22. . 3 I. 379 
' @e: 10 EL 2564 y. 10. 1. 281 | vii. 22,23. . a 29 
5. | Os 168} vy. LI. 2» ae. ari vu. 24... 1. 606 
vi. 12. II. 119] y. 11, 12 Il. 421} vii. 28. . ᾿ : Rhee 
vii. 11. Il. 59} vy. 12. wad ἢ 375 | vil. 29. . : Il. 343 
Vii. 11,.2 Il. 85} vy. 13. L. 156 | viii. 3, 4, 19. ΖΦ ikea 
Vili. 6. Il. 483] vy: 13,14 «ἢ. 27 | viii. 3, 6. ; Ih >see 
ix. 9. II. 116, 361} v. 14. Il. 15 | viti. 4. - : sae 
= 12. Il. 416] y. 16. : Ὁ 2U | viii. 4, 24. : ΠΟ ΞΘ ΝΣ 
x. 20. Tk? ».436 | -yi-17. i: γ 8. Ὁ. ,. noe 
xii. 1. . LS 2 48. > ι. Ἔ: 518 | viii. 11. . : Il. 69 
xii. 10. f : Il. 136 | v. 21, 24. 1. 464 | νἱῖϊ}. 12. ; ι ik ie 
xii. 11. ὡ" 8 Obl 4 22. ὺις εἰ 1 175 | viii. 17. 4 1. 125 
xii. 19. L 54 | vy. 23. I. 296 | vili, 20. " Ὁ 409 
xi. 1. II. 362] y. 23, 24 Whe > 321 | viii. 24, 25, 26. II. 293 
xiii. 2. Il 369) vy. 29. | i, 512 | viii. 25. hw 107 
xii. 7. I 136 | ν. 32. . Il. 290} viii. 26. : ὃ 469 
v. 33. if 168 | viii. 29. 3 : ΣΕ 
Matacut. v. 34. : & 174 | ix. 2, 6. II. 638 
c:3. 5 «ΤΣ ΘΕΒῚ v2 34, 37 I 147 | ix. 2, 10, 22, 24, 30, 

i. 6. lL, 613) v.37. . ει ἢ 172 es ἃ LL: Se 
i. 8., Vk 131 | v. 39, 44. 4 465 | ix. 2, 20, 32. . ee? a 
aol. I. 127 | v.44. . Ἔν 88 | ix. 3. : Σ | κ 189 
ii. 7. . L131] v.44, 45 I. 338} ix. 4. , Lo 
ii. 8, 9 ; I. 613) v. 45. as. © 258 | ix. 4, 23, 34. . Il. °@57 
iii. 1. IL. 119 | v. 46. EB 253 | ix. 5, $225, 2... TE 388 
ili. 1, 2 I: ΒΕ v.48. ΚΝ = 140 | ix. 6. - IL: :.. 
iii. 5. δΆλε 162 | vi. Il. 7 | ix. 8. - 39 
iii. 14. Ι ὃ Ὁ Δ Fiz 2. Il. 9/ ix. 12. 1 125 
iii. 23, I. 437) vi. 1, 2, 4—6 Il. 14] ix. 14. Il. 356 
iv. 2. I. 119] vi. 1, 6, 17 Il. 15] ix. 28. Il. 294 
vi. 1, 19 Il. 172)ix.28,29. . . Π. 214 
MatTTHew vi. 8. ~ Ἢ 59 | ix, 30,33, 34... II. 390 
i. 18 ‘ Il. 439] vi. 11 i 430 | ix. 33. : eh 364 
i, 20 Il. 353, 428, 436 | vi. 14 ὅς ἢ 985 | ix. 34. : ‘ Il. 194 
i. 20, 24 II, 386) vi. 15 Ul. - 173) tx. 35. : . 281 
i, 21 II. 110} vi. 19 ; Fo? 328 τὰ; 86. ἱ ἘΠ ΝΣ 
i. 23 Il. 354. vi. 19, 20, 25 I.) Sb] x ms 
ii. 5 11. 441! vi ae 606 | x. 1. i oe 
ii. 5, 6 Il. 354) vi. 21 I. 509] x. 2. III. 79, 104 
ii. 6 I. 586 | vi. 24 ick 246 | x. 4. I, 377 
ii. 13 Ill. 386) vi. 25 I, 336 | x. 6. Il. 116 
ii. 23 II. 345] vi. 25, 33 : OC 200) x. 8. Ny. Ge 
iii. Il. 600 vi. 25, 34 I. 426] x. 11. II. 108 
iii. 3 II. 407) vi. 26 . I. 640}x. 14 If 105 
iii. 7 ὸ I. 177 | vi. 30 ὁ 1161] x. 16, 25 Il. 357 
ni. 8 II. 103) vi. 31 1: 420|χ. 17 II, 388 
ili. 9 Il. 303) vi. 31, 32 Il. 281] x. 18. II. 40 
πὶ. 10. ὼ Il. 60 | vi. 33 I, 19, 52| x. 20. Il. 548 

iii. 11. It 386 | vi. 34 ) 441 | x. 22. L 
iii. 12, 13. I. 218} vii I. 288 | x. 24. II. 427 
iii. 15 Il. 346] vii. 1 I. 210] x. 24, 25 Il. 602 
ili. 16 ‘ Il. 396) vii. 2 ) 221 | x. 25 Il, 414 
iii. 17 3 Il. 89. vii. 3 I; 191] x. 26, 28. Il, 34 
iv. 5 4 II. 449) vii. 3,4 I. 222 | x. 28 } κα 513 
iv. 10 ᾿ II. 407) vii. 6 1. 233 | x. 29, 30. Li 116 
iv. 11 P Il. 386) vii. 7 I. S551x,32. . II. 528 
iv. 15 ‘ Il 354 | vii. 8 I. 103 | x. 33 I. 64 

Vor. ΠῚ. 71 


Cu. Ver. Vou. Pace. | Cu. Ver. Vou. Pace. | Cu. Ver. Vor. P. 
Se ἧς 512 | xiti. 57,58. . ~ AL. 1104 ΝΗ Ἐν ! ΤῊ 
x. 38. : ee i: 376 | xiv. 9. ᾿ ; ͵ 167 | xviii. 18. σός 
x. 38,39. he Il. 49 | xiv. 14. . I. 277, 357 | xviii. 20. i ἮΝ 
me 39:6 4. f . ΠῚ 202 | cee: 20 Il. ©3711] xviii. 28 II. 
x. 40 I 39 | xiv. 23 ἢ: 409 | xviii. 30 II 
x: 41 I 378 ἡ πα 26:5 . i. ΒΥ} sya ae I 
x. 42 J 295 | xiv. 28, 33. Ill. 76] xviii. 32, 33 I 
πὰ, 5 Il 125 αν, 29.0¢ |. I. 383 | xvili. 35 I 
xi. 6 I 368 | xiv. 31 I; .) 460 )xix, 5.5 Il 
xi. 10 II 386 | xiv. 31, 36. Il. 293} xix. 7, 11 III. 
πῇ 15 I 58 | xiv. 36. ΤΙ. 688) ΧΥΣ 13 II 
x1, 15 Il 186 | xv. 2. II. 130] xix. 14 II 
xi. 15, 19 L II 193 | xv. 2, 6,9, 14 . = 613 | xix. 17 : a: 
xi. 18. : - ἯΙ: 61 | xv. 6, 13, 14, 32. TT. 2357 ἘΣ 20. | 
xi. 19. : : : 189 | xv. 6, 14, : . Il. 283] xix. 20, 22, 23. i, 
xi. 20. Ξ - Tis» 832 χὰ ἢ. : . I. 164| xix. 21. oe 
xi. 21 - : I 60 | xv. 7, 8. : ἜΝ." 165 | xix. 23, 24. 1 ° 32 
xi. 24, : ἄγω, - 197 | xv. 7, 14.. ον ἫΝ 177 | xix. 24) 26. > . ae 
xi. 25. : : τ; 480 |xv. 8 . : ἘΝ ov (kee. PGr τ IL. 
πὸ, 27. : . Αι, Bao lay. 6, 9.5". : Il. 11) 3be 27 ; > 
xi. 28. 2 : ie > 16 i evpd, 12 g . ΤΠ (283 | sem Sat nn 
xi. 28, 29, 30. . ey OO ἡ Ἢ. ᾿ ; 3 615] xix, 29. 2 . 
xi. 29. ‘ : 2 402 | xv. 17. ΕΥ̓ 428 | xx. 2 II 
xi. 30 II 289 | xv. 18. 1. 492 | xx. 15. I 
xii I 208 | xv. 24. H. »°116) xx, 17. Il 
xii. 3 II 328 | xv. 27. Il. 214] xx. 18. II 
xii. 10, 14, 25 II 357 | xv. 28. Tl. 303] xx. 19. II 
xii. 12, 25 II 387 | xv. 30. Il. ΘΒ | ake 2Opea 11 
xii. 13 II 84 | xv. 30, 31. Ii. 15900} αι: I 
xii. 16 ΤῸ 30] xv. 32. I, ΟΥ̓ ΉΣΑΝ Π 
πε ΤΥ I 598 | xvi. ΤΙ. . 101] xx. 24. Il 
xii. 18 II 89 | xvi. 1. IL. ~357) κα 95 I 
xii. 19, 20 II 356 | xvi. 3. I 119] xxi 2527 ek 01| 
xii. 23 I 364 | xvi. 4. I 177 | xx. 26. 

xil I 189 | xvi. 6, 12. I 613 | xx. 27. I 
xii. 24, 31, 45 TI. 194 | xvi. 15, 16, 22 11.3470} gue 28: Il 
ΧΙ ‘ Til. 171 | xvi. 16. . ἯΙ. B68) Ἐκ ok II 
xii. 28 Il 140 | xvi. 16, 17 11. etd eee 94. II 
xu. 29 I 371 | xvi. 17. Il. 94 | xxi. 5. II 
xii, 32 I 245 | xvi. 18. ἘΠ. ° 448 bess, Ὁ. I 
xii. 33 Il 28 | xvi. 19. ΤΟ, 662 | xxi: 9, 42 II 
xii. 34 I 141 | xvi. 20, 22, TI. 130] xxi. 15 Il 
xii. 34, 39 Ξ I. 177 | xvi. 21. ἕ i ae 361] xxi. 18. II 
xii. 36. , .- ἜΣ {Πα ν, : ΤΙ Sofi hz. 18, 19. 

xii. 37. Ἢ ΤΙ, οὐ 9 πο]. 23. 2.) =e 178 | xxi. 19. Ι 
xii. 42. ; . Ἢ. pees 28°) - ᾿ I. 476 | xxi. 21. I 
xii. 50. : ᾿ II. - 442 | xvi. 25. ᾿ . EE. A OU eee 22. I 
ΧΙ. a. 4. 2 eee Pee 26. +. : I. 618 | xxi. 27. I 
Ἐπ Se 2 i.’ 162.1 xvi, 27: : 4) δὲ 559 | xxi. 28. II 
2.08, -. - Π. 67 xvi. 1, 2. : Ill. 79) xxi. 31. Il 
xiii. 5. ; ; I. 604 | xvii. 2. ; . HH. ΙΗ ἜΣ ΠΡ II 
ma 911. . ΙΓ. 938) gon. 5. : Il. 401) xxii. II 
xiii. 9, 13. : II. 133 | xvii. 5, 29, 2. Tl. μεν ὰ c i: 
xu. 9,a3. ~. . I. 186] xvi. 12... - 11: 5988} xen. 5, ; a 
xiii. 11. ; a: en63,| xvu. 17, J =. 177 XXii. a), ll 
xiii. 13. 7 ; ae ἢ xv 2010 . ὃ 1: 383 | xxii. 5. 1 
xiij. 16, 17. ; Ti, . 119 | xvii. 25. ἱ . TL 00) xxn: 16. I 
xiii. 20. ἊΨ, Ἢ 476 εν. 21. τ.: F Il. 357) xxii. 18. ἐ Ι 
xiii. 20, 44, 45. a. .aeio.| Xviti. 1. > III. 83, 102] xxii. 18, 21, 34, 35, 

xiii. ΟἹ, : Ἦν 5100 [χΥἵ[ῦ..3.. . I. «103 46. ; . = 
xiii. 22. 3 8 349 | xviii. 5. , Aye > 378 | xxii. 29. . II 30 
xiii. 28. y a " 321 | xviii. 6, 35. : II. 715 | xxii. 32; 42. Il. 
xiii. 31, 32. : ΤΣ ΟῚ | Evil. 7. ; . IR Rs Ser. : Ε΄ 28,2 
Zi. 37, 98... “᾿.- 84 /xviii.8. ες ; I. 512] xxii. 38. , 7. 
xiii. 42, 50. - Il. 197 | xviii. 10. : . Ἢ, 3207 ee Ge. ie 256, * 
xiii. 46. : I. 355, 510 | xviii. 11. ; Il. 78 | xxii. 40. ‘ .. Ὁ 
xiii. 54. 2 Il. 357 |xviii. 12. > L ΑΝ an, 423 Il. 
xiii. 55. ὃ a 467 | xviii. 13. : Il. 713) xxii. 43. Il. 3 
fs i Il. 371 | xviii. 15. : >) ἘΠ 16] xxii. 44. Il. g 


Xxiv. 42, 44, 48. 


XXiv. 45. 


xxiv. 45, 46. 
xxiv. 45, 49. 


I. 


ἘΠ 


Ἑ, 


τι. 
I. 
il 


— 
_— 


-- 


τινα τω τιν 
ΜΝ: 


Pare: 


606 


Vou. Pace. | Cu. Ver. 


INDEX. 


Vou. Pace. 
xxvi. 37, 38. E 365 
xxvi. 37—39. ah ° 471 
xxvi. 38. I. 243 
xxvi. 39. a 406 
xxvi. 39, 41. 3 Π. 109 
xxvi. 40, 45, 50. I. 469 
XXVi. 41. . We 558 
xxvi. 50, 52 56 iL. > SF 
xxvi. 53. ΠΣ 410 
xxvi. 55. I. 361 
xxvi. 56. » cee a9 
xxvi. 60, 61 I. 190 
xxvi. 61. ἘΞ 360 
xxvi. 61, 65. li. > 662 
xxvi. 63. ἘΠ °-354 
xxvi. 64 ay 
XXxvi. 65 I. 189 
xxvi. 67. If. 643 
xxvii. 2,18. . II. 441, 655 
XXvVii. 2, 26, 37, 38. II. 643 
XXVil. 20, 50. De. - Gis 
xxvil. 38. Η 450 
XXvii. 39. δ im 364 
xxvii. 40, 63. i os 360 
xxvii. 42. : i’ 104 
xxvii. 45, 51. Il. 457 
xxvii. 46. : 243 
xxvii. 50. Il. 463 
xxvii. 52, 53. Th: -Fa7 
xxvii. 53. Il. 449 
xXxvil. 56. It. - 36 
xxvii. 63. ΤΕΣ. ga 
Xxvii. 64. Il. 491 
XXviii. 7. Il. 601 
Xxviii. 14. Il. 446 
XXxviii. 17. Οὐδ 
Xxviii. 18. I. 381 
xxviii. 18, 19. Il. 366 
Xxviii. 19. . Il. 81, 86 
xxviii. 19, 20. Il. 5. 
xxviii. 20. . 3 594 

Mark. 

ig, 8. ε Il. 416 
i. 13, 15. ‘ a 409 
i. 15. : , She? 1 
i, 24. A Il. 354 
ee ; Hy. -.) 387 
i. 41. ὲ ji 277 
ii. : ee | ΕΘΒδ 
ii. 7. ) Π. 409 
iii. δ. ὲ εἶ 278 
iii. 9. o.. oes 
iv. 19. Σ΄: 
iv. 39. II. 388 
v. 43. II. 358 
vi. 3. ΤΙ, : 256 
vi. 6. τι 409 
vi. 20. 7 606 
vi. 52. Π 167 
vii. 23. js 484 
vii. 34. II. 388 
vii. 36. II. 390 
vii. 37. ἘΝ «' S67 
viii. 17. I. -- 167 
viii, 23. II. 358 
viii. 26. II. 390 
viii. 30. Il. 357 
viii. 36. 1. 513 


~ “Ὁ. 
FRO δ᾿ Soe eat She bake να Behe he Heke de peed fend fede Sets fete Oats feds Omid Pale: μιϑο fuse badd pede μὰν fuse! μῶν beds meds μήν μές μυΐν 
5 yg Βα Ot ἂν ΡΝ . . : ᾿ . ay ἀφ... 8 . Μ " . ᾿ . . 
0.5 Ρ 


Σ 27, 32, 48. 


28, 48, 49, 
91. 


31, 35, 42, 
31, 41, 43. 
3 : 


‘Luxe. 


51. 
43. 


Vou. Pace 
Ἧ. 387 
. 598 
Ill. 445 
. JE 
I. 361 
ee 380 
< 378 
. Ia 
I. 512 
,. 246 
I... 37 
Il. 426 
Il. 206 
. Lae 
E 466 
. I-67 
Il. 34 
. AL---@9 
IL ae 
I...’ S97 
I. 526 
7 365 
Il. 463 
Il. 354 
Il. 685 
Il. 448 
j i 364 
I. ~ 45 
II. 463 
Il. 168 
Il. 91 
Il. 401 
Il. 392 
I. 30 
ΤΙ. 501, 511 
Il. 484 
I. 140 
I. 64 
Ul. 647 
Il. 74 
Il. 438 
Il. 3886 
. Eta 
II. 442, 650 
Il. 642 
Il. 439 
Il. 648 
I. 126 
II. 402 
I. 353 
Il. 119 
II. 649 
Il. 544 
Il. 436 
II. 286 
Il. 425 
Il. 116 
| 126 
κ 370 
Il. 419 
Il. 344 
II. 100 
Il, 124 
II. 261 
I. 278 
Il. 435 
I. 321 


552 INDEX. 

Cu. Ver. Vou. Pace.} Cu. Ver. Vou. Pace. | Cu. Ver. Vou. P 
ii. 4. Il. vi. 30, 35. a ἘΝ 
li. 6, 7. . ae vi. 31. I. - » 
li. 9. Il. vi. 32. I. Lat 
1. 10. : ἘΕΡ vi. 33. .: ee . 
ii. 10, 14 Il. vi. 33, 34 I. ΤᾺ 
li. 11. ee: vi. 35. Pam 9, 10. ae * 
ii. 13. Il. vi. 35, 36 Ἵν 9. 18. 1 ἘΣ, 
ἢ. 14. « & vi. 36. ey 10, 13 . ΕΝ 
ii. 21. I. vi. 37. Il. ς ΕΒ 
ii. 29, Aes :, vi. 37, 38 . & ; : ἫΝ 
ii. 30, 31, 32 Il. vi. 38. 1. ἑ ΠΕ 
ii. 31,32. Ι. - γὶ. 39. οὐδ : iE 
ii. 34. Il. vi. 40. L : 3. VP 
ii. 35. he :. vi. 44, ἯΙ 21, 22: «Ὁ ἍΝ 
ii. 37. τ vi. 46. ΤΠ. 22. IL. 
li. 38. - vii. 12, 14, 22 I. <7 SS Sit 
ii. 40, 47, 52 Il. vii. 13. 1. 27, 28. Il, 
VAS Sa ἢ vii. 14. IL. 363, 28. oe 
iii. 5. 1 vii. 16. II. 36. 5 
iii. 6. mi? vii. 16, 29, 36 ΤΙ. 37. ΤΙ. 
i. 10, Li I. vii, 22. I. 41. ἐς 
ii. 11. +e vii. 29, Η: 44, 1. 
iii, 15. : Il. vii. 30. Il, 45. I, 
iii. 16, 22. oe Vii. 34. ‘> 46. LE 
ili. 22. I. vii. 41, 43, 47 IL. ol. Ξ L 
iii. 23. : ἘΜΗ͂Σ vii. 44, 47. IL 52, I. 
111, 33. : 5 Il. vii. 47. - δ4. 4 E 
iii. 35. ; Bik i Vili. 3. I, ; i ee 
ii. 38. é : 1: vill. 12. IL. 2,3 L 
ay. 1. : =i, a Vili. 24, 25 Il. ΣΤ 
iv. 1, 18. 3 Il. Viii. 28, II. : ΤΩ 
iv. 15. : ae Vii. 37. Ἕ 8, 9: point 
iv. 18. ; Ε Il. Vili. 39, 56 Il. : Il. 
py. 18,19. . <* oe vili. 43, 47 τ 10. ΤΕ 
iv. 22. ; : I. ΙΧ Il. 14. x ΤΊ 
iv. 24. : = 5. . II, 15. ar) ae 
as ee ix. 19. II. 15,36. 36... 
iv. 30. ; aay 1 ix. 22: I. 19. ‘ ee τι 
a π ix, 22, 51. Il. 20. ae 
iv. 32. Ay ὑπ 23. Ἶ I, 21. 3 i 
iv. 34. ‘ Il ix. 25. : I, 29. Il. 
iv. 34, 41. wil ix. 26. : I. 29, 31 i; 
iv. 38. - ΠΙ ix. 28, 31, 38. IL. 33. τὴ δ 
ἦν. 39. ae | © ix. ‘31. : Il. 34 Ill. 
iv. 42. «fel iene. ΠΙ. Ὁ ies re 
v. 3. ΟΕ, ix. 34. 1. 35, 36, 45, 46. — IT. 
v. 7. ey ΤῈΣ ix. 41. I. 36. : ᾿ 
v. 10. III. 106 ix, 43 II. 358 37 ‘ ΤΩ 
v 12. ; Il. ix. 44. Il. i. 42. ; AK 
v. 13. II. ix. 46. IIT. ii. 45, 46. : 3 
v. 16. iF ix. 53, 56. τ: i. 48. Ξ I. 
v. 17. I. ix. 55. I, 56. I. 
¥, 21. Il. ix. 56. II. Ἢ . a 
y. 24. ΤΙ. ix. 62. . Π. 2, 52. IL. 
v. 29. Il. x. 8, 9, 17, 19 Il. 8." I. 
v. 31. Il, x. 9. : Il. 16. IL. 
vi. 8. IL. x. 10. fee i . oy 
vi. 12. Il. x. 13. Il. ii. 24. ἿΣ 
vi. 17, 18. IL. x. 16. . ἯἊΣ ii. 25. εἶν ἢ 
vi. 19. IL. x. 18. II. ii. 26. I. 
vi. 20. I. x. 18,19 IL. i. 26, 27 Ι. 
vi. 20, 24, 30 II. x. 19. L i. 27. L 
vi. 22. Il. x. 20. . oo i. 29. Il. 
vi. 22, 23 Il. x, 21. I. 32, 33 Il. 
vi. 23. Ε x. 22. -, an 33, 34 II. 
vi. 23, 35 IL. x, 24. 1. 34. L 
vi. 24. Ll x, 27. de 7, 12. ag 
vi. 27. I. x. 29. I. Δ, ἍΝ 
vi. 28. I. x. 33, 34 Il. iv. 10, 11, 33. II. 


xiv. 


26, 33. 


xix. 44, 
=e. 2. 
x. 3, 12, 24, 16. 
xz. 1B. 

ex 35. ; 

xx. 35, 36. 

ma 36. ; 
ax. 2. 

xxi. 8. 

am. [2. 

xxi. 19. 

XX1. 25, 26. 

XXi. 34. 

ay. 36. 

ex. (4, 15, 46. 
XXil. 11, 32, 42. 
xxii. 13. 

XXil. 
XXil. 22, 29. 
en. 25. 

xxii. 26. 

καὶ. 27. ; 
xxil. 28, 42, 44. 
xxii. 28, 44, 64. 
xxii. 29, 

xxil. 31. 

Xxii. 37. 

xxii. 42, 

xxii. 43, 

Xxil. 44, 

ΕΝ. 51. 

xxn. 52: 

xxi. 53. 

xxii. 69. 

Zea. 2. 

XXiil. 
Xxiil. 3, 
xXxiil. 14. 
XXill. 
xxiii. 27. 

xxiii. 31. 

xXxili. 34. 

Xxiil. 35. 
xxill. 35, 36. 
xxiii. 40. 

xxili. 43. 

xxiii. 46. 

Xxiv. 

XXiv. : 5 
xxiv. 11, 37, 41. 
xxiv. 19. 4 


14. 24, 46. 


me ee ee ee ee 
ee ee 


—_s os 
_—_—: 
. . 


---- 
- 


rd 
- - 


δὴ mate ate patio pete, pale patie μη) rat peace μαῦ ο: emo μαι». eo, Deals pedo μὴ. γα pin © medio σὰς μῶν μῶν» pels μα» μα. μὰν κῶν δὲ μὸν μὲς 
, Γ ᾿ , ᾿ , , . , . . ᾿ , . , , " , . . , , , ΕΣ , . . - 
7 Ν 


— 
oe mee . . 
. . 


iil. 
iil. 
iil. 
iil. 
ili. 
ili. 


Dawwor8 
οι 


JouN. 


o> » 


xxiv. 25, ili. 9. 
χχὶν. 25, 26 iti. 13. 
xxiv. 25, 46. iii. 13, 31 
Xxiv. 26. ili. 14. 
xxiv. 27, 29 iii, 15. 
XxivV. 27, 44 ili, 15, 36. 
xxiv. 41. iil. 16, 
xxiv. 44. iii. 16, 17, 
xxiv. 45, iil. 16, 18. 
xxiv. 46, iii. 17. 
xxiv. 46, 47. ili. 18. 
xxiv. 47. Il. 212, 213, iii, 19. 
ἱ . Il, iii, 20, 
iii. 91 
iii. 21, 22, 
iii, 27. 
iii. 29. 
iii. SI. 


5538 
Vou. Pace. 
ae 63 
Il 415 
II 406 
II 428 
II 209 
II 609 
II 404 
ΠΤ." 4Ὁ 
II 405 
Il 184 
I 403 
II 78 
Il. 71, 410 
H, tae 
‘IL. 123, 400 
Il. 386 
II 470 
II 99 
I 545 
II. - 350 
II 347 
II 416 
II 386 
II 103 
II 90 
II 436 , 
II 354 
II. 401, 437 
Ill. 76 
Ill. 110 
Il 127 
I 209 
II 351 
Il 507 
I 279 
II 389 
I 387 
Il 357 
II 429 
Il 379 
I 190 
II, . 409 
I 207 
II 412 
II 182 
II 276 
II 43 
II 141 
I 524 
HI. - 386 
Il. 408 
ἯΙ. 404, 499 
I. 366 
Il. 350 
Il. 500 
) 259 
Ἱ 10. 
Il. 400 
Il. 67 
Il. 165 
Il. 83 
i, ΝΣ 
Il. 17 
tL. ~~ 
Il. 9 
ΠῚ 153 
Il 416 


wits 13.40. : 
xiii. 13, 14, 15. 


- ͵ 

554 INDEX. 
Cu. Ver. ΄ “Von. Pace.| Cu. Ver. * Von. Pace. | Ca. Ver. 
lil. 33. . FL. 9200 | wasea: : : ix. 6. 
ili. 34, 3 ; 1, 369 | vi. 33, 38, 50, 51, 58. ix. 15, 41 
lili. 35. I: 381 | vi. 35. : Og ree. 
ili. 36. : = ὟΣ 397 | vi. 37. ix. 28. 
mG. 22%, . : TI. 429] vi. 38. ix. 32. 
iv. 6, 31 I. 409 | vi. 39. ix. 41. 
iv. 8. i. 249 | vi. 44. x. 9. 
ay 10. ἢ; : . If. 357] vi. 44, 45. x. 11, 14, 16 
lv. 14. : : I. 476} vi. 44, 60. x5; 16. 
iv, 24, . : . IL » S&F) χὰ. 346. : x. 16. 
ime 25. : 7 Il. 347] vi. 46, 64. x. 47. 
34. Ἢ: Σ ἄν} 28 | vi. 47. Ks 47318: 
iv. 36. : : Τ, 558 | vi. 51. zis. 
iv. 39. . : :. TE 9207) yi. 53, 54. Υ x. 20, 39, 
αν ; Se ee ae x. 21, 
v.43. ὦ 3 . Il. 380) vi. 61. : , x. 25. 
iv. 52. 3 : II. 387] vi. 62. x. 25, 38. tts 
oy ae - be <i 64. X. 26, 27 a 
Rou, d,284, 57, 98, vi. 69. ‘ Riek 

40, 43,45—47. II. 209| vii. 1, 19, 25. x. 28. μι 
ie... s eye 58 | vii. 6, 15, 46. x. 30. ὁ th 
v. 14. αὐτῆ, όὰς Ἢ  i s genet tyr fahs x. 31. it. 
47. <=, EE. 2.08) wie 7, 12, 20, 25, 26; Xe. i. 
ν. 18 I. 360 39. : II. 503, 686 | x. 32, 38 " 
v. 19 II: 4Δ09᾽ vii. 12 x. 32, 39 ag 
v. 19, 35 I. 403} vii. 13 x. 36, 4 
v. 22 Il. 78, 402 | vii. 17 5G MN. 
¥ 22, 95 Il. 531] vii. 18 x: 37, 38 
"222, ST II. 398} vii. 19, 25 x. 38, Ἷ, 
v. 23 Il. 411] vii. 24 x. 41. 
23, 24 II. 408} vii. 25 mei, AS 
v. 24 Il. 209} vii. 26 xi. 4, πὰ 
v.25 Il. 610 | vii. 27 e722. εν 
v. 26 Il. 410] vii. 31 xi. 25. it 
v.27 II. 637 | vii. 31, 46 xi. 26. aw 
v..28 II. 527) vii. 33, 34 Sk VY, νυ 
v. 28, 29 Il. 673] vii. 37—39 xi. 33. i 
v. 29 Il.’ 566} vii. 38. Xi. 33, 35, 36 } % 
v. 30 I. 408] vii. 38, 39 xi. 41. 1 
v. 31 ΤΠ. τον wea. xi. 42. i 
v. 31, 32, 36 Il. 379] vii.46 xi. 45. 1 
v. 31, 36 III. 801 viii. 2 xi. 48. | u 
v. 33 II. 386] viii. 6, 7, 40, 48 xi. 50. | x 
v. 34, 38 Il. 114] viii. 7, xi. 54. πὶ 
v. 34, 40 il. 83 | viii. 12 ΧΗ τ. I 
v. 36 II. 387] viii. 16, 29 xii. 7. Ἢ 
v. 36, 37 Il. 385] viii. 18 xii. 16, 23 1 
v. 36, 37, 43 i 379 | viii. 21 Xu SS, ΠῚ 
ν. 36, 43 L 378| viii. 23, 58 xii. 26. 
v. 37. >, ΘΒ ῬΑ. : Xii. 27. A 
v. 39. j : ἢ 614 | viii. 24, 49, 50, 54. Xii. 28. |) 
v. 40. 3 . is 983.4 ΝῊ 95, : ‘ ἘΠΕ. ᾿ 
v. Al, : ἴ II. 358 | viii. 28, 50, 54. xii. 32 } 
v. 43 , πο 377 | viii. 29. = eae xii. 36. . 
v. 44 J 510 | viii. 31 xii. 37. . 
v. 45—47 Il. . 207 | viii. 31, 32 xii. 38. 
v. 46, 47 Il. 209 | viii. 34 xii. 40. 
v.47 11. 194] viii. 36 xii. 42. 
vi. II. 397 | viii. 37, 40, 59 xii. 43. 
vi. 1 II. 357 | viii. 39, 44 xii. 46. 
vi. 11, 31 ‘TI. 356] viii. 44 xii. 47. 
vi. 14 II. 351] viii. 49, 50 xii. 47, 48 
vi. 15 II. .358] viii. 54. xii. 48. 
vi. 19 Il. 387 | viii: 56 xiii. 1. 
vi. 27 I. 511,558 | ix. 1. xiii. 1, 37 
vi. 28 i; 378 | ix. 3. xiii. 3. 
vi 542 | ix. 3, 4 xiii. 4, 33 

A. 
wb. 


, 29, , : I. 
vi. 29, 37, 44, 45, 65. II. 209 ix. 
vi. 30. ; . ἊΝ i 


INDEX. 

Vou. Pace.| Cu. Ver. Vor. Pace.| Co. Ver Vou. Pace 
Il. . 487) aa. 2. : ᾿ I. 279 | xx. 29. i 
Il. 643} xvi. 4, 12. Ὁ, ΞΘ απ Sl. IL. 
I. 283| xvi. 5,7, 10,28. Π 511| xxi. III. 79, 116 
II. 658} xvi. 6. IL.’ δ Σεὶ Ὁ II. 
5. 380 | xvi. 7. II 142 | xxi. 7, 20. Ill 
III. 90} xvi. 8, 9. Π. [65] xxi. 15. III. 76, 115 
I 408 | xvi. 11. II 108 | xxi. 15—17. 0 Il 
Tis)... 269 | 291.12. II 94 | xxi. 15, 21. Ii 
I 39 | xvi. 12, 13 ΤΠ, τ 146) ex. 17; II 
II ood | xvi. 13: II 130 | xxi. 19. I 
I 365 | xvi. 13, 14, 15 II 554 | xxi. 20. Il 
III. 110| xvi. 13, 14, 26 Ill. δ6᾽ xxi. 23. ΠῚ 
IE: . ἈΖΈΕῸ xvi. 13,15 Il. 548] xxi. 25. 1 
ἘΠ᾿ 503] xvi. 14. ΤΕ ἢ 545 
Ι 266 | xvi. 14, 15 II. 408 Acts OF THE APOSTLES 
I 258 | xvi. 15. II 635 | 1. : Il. 
I 264 | xvi. 20. z {5 & 2. IL. 
II. 511] xvi. 22, 24 I 474 | i. 2,9 II. 
ΠῚ 6] xvi. 23. Th 219543) 1 2, 9,10, 11 Il. 
I. 281] xvi. 23, 24 > Ὁ .5 ΤΙ. 
II. 466] xvi. 27. . ‘E> 2102256) £4, 15. Il. 
II. 508] xvi. 27, 28 ‘ ΤΙ. 429] i. 6. Il. 
II. 4056] xvi. 30. TE .* 2092109. I. 
II. 503} xvi. 33. I. Sl A Εἰ. Ὁ Ξ ὡς De 
II. 456 xvii. 1, 2. BH. - 5626) ΚΣ : z III. 
II. 150} xvii. 1, 5. ἘΠ ΑΒΕ] ay Se ΠῚ. 
II. 209] xvii. 1, 6, 7, 11 Il. 356] i..15—26. ΤΙ. 
II. 206} xvii. 2 I. 964 |. 9046. «ἢ If. 
I. 383 | xvii. 2, 6, 12 ΤΠ. 638). 1. 20:99: 94, Ill 
L 385 | xvii. 2, 22. Il...’ 628}. 21, 22. ΤΕ 
Ez “261 =n. 5... II. 604] i. 22. I. 
E 174 | xvii. 3, 8. I. SPr i236. ἘΠ᾿ 
x 474 | xvii. 4. Hf. . 356'| it 4, 33: Il. 
HE) $45 | xvu..5. os 282 | ii. 4, 43. Il 
4 606 | xvii. 6. ΤΙ. - 465) te 11: II 
I. 244} xvii. 6, 12. II. 420} ii. 12,43 I 
II. 102] xvii. 8, 24. II. 269} ii. 14. II 
I. 239 xvii. 10. Ii. | 64:1: i814, 32 II 

Δ, CFR Mee. 11: : | 2 380 | ii. 15. II 

“II, 145, 697] xvii. 14, ; :- Ὁ 491 ii. 17. Il 
ΤΙ, 105..155] xvii. 18. ? I. 379 | ii. 20. ΤΠ 
II... 45] xvii. 19. c ᾿ς 2 ἘΕ 109 | ii. 22. II 
II 547 | xvii. 21. I 241 | ii. 23. I 
I 241 | xviii. 4. II 463 | ii. 24. I 
I 479 | xviii. 10. 11 76] ii. 27. II 
I 56 | Xviii. 11. I. 410, 471| ii. 29. II 
II 210 | Xviii. 14. st TE 90 | ii. 30. Il 
II. 513] xviii. 20 I. ~ 81] ii. 33. Il 
I 38 | Xvili. 23 Pe 470 | ii. 33, 36, II 
1 4101] Xviii. 30 I. 360 | ii. 34. Il 
1 356] ΧΥΪ. 36 ae 3081 ii. 36. : Il. 
II 417 | xviii. 37 I. 363 | ii. 38. Il. 137, 177, 
I 281 | xix. 1 . Il. 643} ii. 38, 39 ‘ Tl, 
I 258 | xix. 6 II. 123] i. 40. Il 
I 380 | xix. 11. E 363 | il. 41. Ul 
I 369 | xix. 12, I 180 ii. 41, 42 II 
I 15| xix. 25, 33. II 463 | ii. 43. II 
II 606 | xix. 30. IL AG4 | ii. 46. I 
I 383 | xix. 30, 33. Il 665 | ii. 47. : . ae 
I 468 | xix. 37. II. 456} iii. 1. ; P ) 
II 187 | xix. 38, Il 471} iii. 6. 7 -' Ss 
II 49| xx. 4. II. 110) iii. 12. y : Il. 
II 427 | xx. 17. Il 428/ iii. 12,16. . Ἄν. 
Il 130 | xx. 19. ΤΠ 480 iii. 13. ; : Il. 
Xv. 22 I 97 | xx. 21. ΠῚ, 81. 107] iii, 14,15... ee < 
xv. 22, 24 I 614| xx. 22 ἘΠ $55) iii. 15. : , Il. 
xv. 24, “ II. 379) xx. 23. : . eee 704} itl, 16. ; oa 
mrt 26,.4) . , ΤΙ. 393, 697 | xx. 27. : ‘ Il, 485) ini. 17. : j Il. 
xv. 27. ; . SL bl aa. : . eee 408) 18:17, 16. : ae 


556 | INDEX. 


Cu. Ver. Vou. Pace. | Cu. Ver. Vou. Pace.| Cx. Ver 
iii. 18. . TL. 126) 1665 37! | walh37. ἢ 1. 2209 ΠΈΣΗ; 9} ν 
ni. 19, : TI. 212 | viii. 37, 38. Ξ I; κ 211 | ei, om 
ili. 21. -oo- . TL ΘΗ eee, 85: τ δὰ LIE 140) 5. 
11, 22. 2 . Lobe ὉΠ, ς . . OL. ΙΕ ΕΡ 
ἯΙ. 22, 24. k ΠῚ Uy ΟΣ ae. . II. 408] xiv. 14 
lil. 23. . : . Lat 660 ΠΣ  ΘῸ ς . MIB. : 0 eee 
lil. 25. aaa 8 Tis} 249 Neen: 1 ΤΠ... 214 | ae 16 
ili. 26. : it 384] meee. ae 344, 359, 370 | xiv. 17 
iv. 7. εν: Lv) ΝΘ ΕΘΝ i: : a 134 | xiv. 22. 
iv. 10. : .. Dy ᾿ δ ἡ κ 9:. : . TL.) 4481 Sit. 27. 

, iv. 10, 30. : i. 380 | ix. 32. ' III. 110, 128 | xv. : 
av. 11. : . Loe, 27 pm. 35. : io SECS Bee 2: 
iv. 13 TL 895 jax. 36 ~ Lo) | 326 | ays 2; 216, 7 
iv. 14 II. 140} ix. 42 IL. |. 209] xv.'7,9. . 
iv. 16 II, - 194 |x. {τ 965} aye, 
iv. 17, 18. Tl. . 491] x..2 : E 64 | xv. 9, 30, 31 
iv. 19 I. 611/x.4 ‘ I... 336 | avi 10}. 58 
iv. 20 HT. i+ 464}, 19. 11... 548] xv. 13—18 
iv. 24 BT. .() 295 fo 60. 1 I. 443 ναῦς ς 
1V... 27 a, 45 | x. 28. FL! (120 ae 168- : 
Iv. 28 ΙΕ 580 |x. 33. . TE, αν 17. 
17. 31.. II. 393 |x. 34. IT. 83, 594 | xv. 19. 
iv. 31, 32. II. 485 |x. 34,39. Il. 64 | xv. 22. 
Iv, 32. ἘΞ - 98 5:} ae 'Bo. Lo S42 eee 28 
iv, 33. “TL. | A066 |x. 36 Tf 260 | wes $2: 
av; 34:5); es 965 | x: 37, 38 ΤΙ. |. 651 | 8 1.4. 
iv. 34,35. ἘΠ AGS: | B38 I.) 2BL) xvi. 6, 7 
v. 3, 4. IL. 2850: σαοιθο ΤΊ. 484] xvi. 6, 9 
v.9 1. 149|x. 40 ΤΠ... 6885 waa 9. ἢ 
ΗΟ II. 392)x.41 TI. 82. xy 14: 
v.14 Il. 209|x. 42 iI. 78 | xvi. 14, 15 
v. 15, 16. I, 281] x. 43 1. ἀρ Ἐν 14,05, 32; 
v.28 II. 491 χὶ 44, 45 ΤΠ. 3595] xvi. 17. 
v. 29 Tb B12 sec: Il,“ 209 | ayn.25, 
v. 30 iH. ΡΟ ΕΙΣ ΠῚ 9} ae 30. 
v. 30, 31 Th 2447 | G2, 125,18 TL) 3:89 | ave 34. 
Beal. : ; 1. 48686)  πὐοῖδι ἢ . . oh. 1898 ΠΕ 2, Se 
Waser ἼΣ. ΤΙ. 177,.9815.212 5| 918. : TL) 222 πὴ: Shai 
v. 36 : ; I, - 595: 84 ἰ᾿ al, 23, Il; 212) xvit.'3,.2) 11, 12. 
v. 41 τ, 375} 31,5 Ill. 198] xvii. δ, “ 
vi. 2 III. 88 | xi. 93, I 240 | xvii. 6. 
vi. 2—5 IIL, 2236: | mi.: 24 TL); 296) wy. 21: 
vi. 5 Ill. 88) x1. 26 ILL": 433 tev. 21. : 
vi. 7 1: 1166 | 2ns2 TT, 2/99 | xvii. 24.) . 
vi. 10 3 Il. 487 | xii..20. . ‘ . FL. 490] xvii. 24, 28. 
vi, 13, 14. . 182 | xii. 23. : i; Oo) evi. 25.1... 
Vii. 21, 54. : II. 168 | xii. 24. ὶ ΠΡ ΒΟΉ Τα 2G: 
vii. 24. : - Un + R225 eM 2. 3 : Το 680] νυν 73". 
vii. 26. : ἢ Di pooh ene, ἌΣ. . EE: 31) mvii.'27,, BO. 
Vii. 35. ΕΣ 403 | xiii. 8, 10. : ΠΣ 118] xvii. 28... 
vii. 35, 38, ep 1 5362 "xii. 22. ; . 1,140, 244] xvii. 29. 
vii. 37. ; «ah, RTS: porns, 26,46. q TI: . Uae ew, 30; 
vii. 51. ᾿ ἑ iE 606 | xii. 27. : . ΜΠ ΕἸ ea 
vii. 52. : ὩΣ δῦ. | xtht. BOT: ᾿ II. 209} xvii. 32. 
vii. 55. 1 : TI. . 684 | xtii. 31. ; . ΤΠ. τε 4859 aaa, 
vii. 55, 56. Ts £503 ΠΧ ΠΡ. Liv: SOBy ‘vai. 2. 
vii. 60. L. 275 | xiti, 32, 33 11. °610:\-xviil. 3. 
viii. 7. i, 281 | xiii. 33. TT.) 400 ΟἹ... 
om. 12.0) . : ell | xi. 34. I 126 | xviii. 9, 10. 
viii. 12, 21, 37, i 813) | xiit. 36. II. 464} xviii. 17. ‘ 
Viii. 12, 37, 38. be ΜΠ xiii, 38. IT. μα 2234 vad, 2asP. ; 
viii. 14. : III. 90 | xii. 39. II. 223) xvili. 28. 
viii. 17. . I. © 392 | xiii. 41. II, :> 194) may 2 
Vilir 18. III. 116 | xiii. 41, 45 1, oad ety Ὁ; 
viii. 21. . Ij) $218 | xiii. 45. Π.. , 2734 maa, Ὁ; 
viii. 22. I. 179 | xiii, 46. . I 372 | xix. 8, 9. 
viii. 23. . ὃ; 177 | xiii. 46, 51. IT. (708) minal i 
viii, 33. I. 463 | xiii. 47. ΤΠ 99] xix. 20. 
viii. 36. I. Κδ70 ΧΙ, 48. II 103 | xix. 28, 34. 


CH. 
xx. 
XX. 
=. 
xx. 
=x. 
xx. 
xx. 
ix. 
xx. 
ie. 
xxi. 
xxi. 


xX. 


ee ee ee 
δι Oy. δον 


FP Ee ge μου μα 
Bat yc 


SS BRS w «τ 
. . ἫΝ ᾿ 


ΡΤ, 


a a 


Ὁ Οὐ Οὗ «1 σὴ 5» δ» σ᾽ σὺ σ᾽» σ᾽ ὧι ἡ. κα 
᾿ . “ . . e 
re 
μ᾿ 
=" 


WwW. 


“ 


. ων 


μ] 

μ 
"πῃ 
. 

. . 


se 


πα: .. 
. 9, 19, 23. 
19 


. 19, 20, 23. 
20. 


iv. 3, 6—8, 22 


iv. 21. 


00 


Cie theres 


Ὁ τῷ οὐ 00 οὐ δ) δ᾽ σ᾽ σισι RR 
Or 


— 
Θ᾽" 


μ-- Οὦ 
πος πὰ 


» 


°° 


— 


- Ὁ 


μ- 
Θ 


10, 11. 


CASS SASS δῇ 
Pio 


homewares Ss 
᾿ , " “, τῷ 
-- 


Οἱ Cr em δῷ 09 


, 


- ᾽ 6. 
vi. 6. 


vi. 6, 11—14, 20. 


vi. 6, 12. 


vi. 6, 12, 14, 18, 22 
23 


vi. 7. 


vi. 22. 7 
vi. 22,23: . 
wa, 23. ; 
Vii. 
Vii. 3. 


vii, 4, 6—8,10,11,13. 


vii. 5, 18, 23. 
vii. 6. 
vii. 7, 8. 
vii. 12, 


Σ \ a 
vii. 12, 16, 18, 22, 25. IT. 


. 10, 12, 16,18. . 
ΒΡ ae 


vi. 6, 14, 18, 22. 


558 
Cu. VER. Vou. Pace. 
vii. 14, 15. II. 92 
Vil, 22. i 481 
Vii. 23. Il. 109 
vii. 24. II. 188 
vii. 25. le 74 
vii. 8 . 4 :. 477 
viii. 1, 13, 34. Th. 73140 
ἐς viii. 5. II 109 
Vili. 2, 9, ul, 14—16. iL. 0148 
Viii. TE. Οὐ 
Vili. 2. 13. i 371 
Viii. 3 17, 99. ΤΙΣ ΕΑ 
viii. 5, i; 510 
Vill. 6. i. bi 
Viil. 7. 3 245 
viii. 7, 8, 9. II. 419 
Viii. 9. II.’ - 140 
viii. 9, 14, 33 ΤΙ. 224 
viii. 10. LE 398 
Vili. 11. . II. 498 
Vili. 11, 23. 1. + 716 
Viil. 12, 13, 21 i. » .500 
Viii. 13. Moi Δ 
viii. 14. . Il. - 558 
wi. 1417. . ii. 71 
viii. 15. 7 ι 3276 
viii. 16. Il. 394 
- wee {7}: L 374 
viii. 17, 18, 36 II. ..202 
viii. 17, 29. II. 403 
viii. 18. i 437 
viii. 18, 28, 32 x 19 
Viil. 21. Il... £497 
Vili. 22. . It... wat 
viii. 23, 26, 17 Ti; + $56 
Viii. 24. Me. nikT@ 
Vili. 26. I. 542 
vili. 26, 27 II. 698 
Vili. 27. Il. . 697 
Viii. 28. I. 18 
viii. 29. Ἵν 375 
viii. 30. iL .2299 
Vili. 32. ol. 315 
Vili. 33, . 144 
viii. 33, 34 Il; . 2237 
vili. 34. : 370 
viii. 35. Hi. “205 
viii. 37. Il. 626 
viii. 38. 1. 558 
ix. II, 6 
τς. 1. 2, I. 278 
τὰ». Ἢ I. 266 
ix. 4. II. 116 
15. Il. 77 
ix. 8. δ δῦ 
iz; 4.15.1. i. 73 
ix. 11, 31. II. 170 
i312, 27. II. 41] 
95.417; 1. 524 
ix. 20. 1, 577 
ix. 22. a 525 
ix. 23. Ii. 122 
ix. 24, 25, 26 ΤΠ. 368 
ime 127. IL4.i-226 
ix. 33, 1: 2gi6 
ἘΠΆ. fs 275 
χ 8. ΠῚ viva 
> τ Il. 170 
x74, TI. “188 


INDEX. 
Cu. VER Vou. Pace. 
x. 5. a. 91 
x6. i. 212 
x6, 9 Il. 498 
κὰν. ΤΠ. “476 
x. 8. Il 9179 
x9. ΠΣ 208 
x9, 10, TE: 2210 
x29,,10;-13. II. 416 
xcag: i. 15 
it. Fs S801 
x4); 151 II. 619 
χ..19. Il. 64 
x. 12, 13; 14 II. 408 
πὶ 14: II. 100 
x. 45. : 610 
x. 16. II, .-194 
χ. 18. il. 2 
x,- 19. 1: 396 
2531. i. 85 
πὸ Ὁ; ΤΙ. 406 
xi. 6. II. 170 
ΣΙ; 7, 8, 25 11. “ai 
xi. 8. i; 605 
x14. II. 61 
xi. 13. III. 93, 94 
xi. 13, 14 : 396 
x14, II. 99 
xi. 20. Πι 2)5 
xi. 26. ih: —.218 
xi. 30—32 ts. 227 
“i022. οἰ ae 358 
xi, 33. 1. 74.618 
xi. 34. ee 578 
xii I. 69 
xii. I. ἸΣ 76 
a2. 1: 557 
miss 3. y: 486 
xii. 3, 10, id 612 
xii. 3, 10, 16. I. 70 
xii. 3, 16. B 623 
xii. 4. ἐγ 500 
mai. 3: . 7: 264, 343 
xii. 5, 6. ae! 611 
xn, ἢ: i; 586 
xii. 8. a; 295 
xii. 9. I. 268 
xii. 10. ἜΝ ἢ 2715 
sau, 11... 41. 223, 533, 562, 567 
xis: 19, ὁ 58 
xii. 13, 15, 17, 20. ti: ΕἸ 
xii. 1 a: 175 
xii. 15. ) i 88 
xii. 16. ~ we 595 
xii. 16, 18 Ts 285 
e177. . i: £2, 22 
xii. 18. I. 279 
xii. 19. 7 ὦ 118 
xii. 20. i 465 
xiii. 1. ae Τ᾽ 11 
xiii. 2. I. 104 
titi. 3—6. «ὙΠ. 31 
xiii. 4. I. 39 
xiii. 6. be 99 
xiii. 8, 9. I. 258 
xiii 9, 10. . ΠΣ 328 
xiii. 10. E. 269 
xiii. 11. ΙΒ 528 
xiii, 12 Il. 17 
xiii. 13 I, 35 


Cu. VER. © 


xili. 14. 

Xiv. 

iv. 1. 

xiv. 4. 

xiv. 4, 10. 

xiv. 

xiv 8. 

. 8,9. 
9 


1 CoRINTHIANS. 
i. 1, 12,428, 


re; oe 


ee ee ee te προ te pet 
SoINS 

τ τ ρον ας 
ΝΠ Pe eee Bee | 

— 

— 

“ 

μ᾿ 

oO 


τ 


᾿ — μι μι 
RRR ΜΗ ΙΒ ΒΕ ΒΗ ete 


\] 


ΠΡῸΣ Ζ 
aa = po oe 


- 


Il. 
L 
Il. 


~I 
.5 Σὲ 
> σι. ἃ 


125 


ΤΙ 


» 


= 


= 
Ἐ 


> 


18h 


e 


Ξξαξδξὰξ 


PD 
= οἵ 
Se 
i 


» 


cps GD OS? ee St er μὴ Ss μον ΩΣ μὲν 
ODA 


i 
Θ 


iv. 11. 

mw. 11,12, 13. 
iv. 12’ 

iv. 12, 13. 
iv. 14, 15. 


μι μι 
μι 


eet tt et 
-_ © mete .: 


ΠΕΠΕΒΕΒΕΒΒΕΒΕΙ 


— — — _ μι 


᾿», 
. 


314 


ae PaGe.{ Cu. Ver. 
II. 


v, 10, 11. 


HH MHHH KH MMA KK RRR RRR RRR RSS. 
: f=: 
—_ 


o_o 
‘ 


e Φ - . ᾿ . . Py 
Dt ted te μοὶ μῷὶὋἘ Ἕ πὶ ey μαὶ μὶ ed κι 
ΠΝ oe Oe 5 Σ 

" > , " 


— 


7 


δὰ hic Od COS a ee 40 δὲν Re ie ees Ate ΕΑ ese 


- 


- σὺ 


- 


mS 


Il. 


Il. 


560 


Cu. VER. 


Xv. 12, 20, 23. 


xv. 14. 
we. 17. 
xv. 20. 
xv. 20, 23. 


Xv. 20, 24, 33, ,49.. 


Xv. 99° 


 αὐν. 95. 


Xv. 25, 26. 


xv. 26, 54, 56. 


Xv. ΟἿ, 


xv. 42, 43, 44, 
Xv. 45, 

xv. 47. 

xv. 49, 

xv. 50, 52, 53. 
XV. 51. 

xv. 51, 52. 
xy. 52. 

ey. 54, 

xv. 54, 55. 
ew. ὅδ}: 

xv. 55, 57. 
xv. S¥. . 

xv. 58. 

ma. 1: . 
Xvi. 9. 

xvi. 13. 

xvi. 14. 

xvi. 16. 

xvi. 16, 18. 


2 CoRINTHIANS. 


oe ee ee eee μὰν τ 
. . . . . . ry ἧς . . 


INDEX. 

Vou. Page.| Cu. Ver. Vou. Pace. 
II. 717] iv. 4, 6, II 184 
II, 497] iv. 6. II 110 
Tf. °<@96 | εν τ: I 368 
1: 673 | ἀν B. I 266 
If... 402 awed. Ὁ II 45 
II. 498} iv. 10, 11, 17 II 202 
II. B80) dye 13.0; II 145 
Il. \: 506 | apy 14. I 476 
ΤΥ ἢν 10 Ι 419 
This Ld Sere 7. I 19 
i. 381} iv. 18. I 574 
Ἰ. ΔΑΒῚ 1. Ι. 266 
Il. 716] v. 4, 8. TI. « * 666 
1; 86] v. 5. ‘2 394, 556 
TT. 7B o.n6. 11. τ 600 
1. ΑΘ 7. [ᾷ 456 
TT. ἡ 404) .:8, 1. 464 
ΤΕ τ 10. Τ. 517 
i. 4. HAST weil. Τ. x Bae 
Il. 530] v. 14. a; 239 
II. τ 693 17.16. II. 438 
I, τὸ 388} wi.17. Ἶ Ll. aoe 
II. 458] v. 18, 19 i. ai 
I. S71} ¥.:19. i: 259 
II, 473) v. 20. t. 131 
ἘΠ | ‘627-] 4-21. εἴ 372 
II. 499] wi. 2. i, 55 
ΗΜ 557 | vi. 3. i. 22 
ΠῚ 281] vi. 4. i 586 
H.: « ‘706 | vi. 5. < a 282 
i. S58 1} 7. Il, 201 
I. 184 | vi. 8. i. oe 46 
i; 586 | vi. 9. ΤΠ. 38 
ia 589 | vi. 10. a ΠΝ 280 

vi. 16. 11. ἡ 54 

vii. i; ΕΣ 475 
Wie 98] wi. 4. Ἶ 281 
{ 474] vii. 5. Is TH 
Ἐ, Be) wir ἢ. i. 480 
i. 281] vii. 10. ae ες 418 
i 480 | vii. 13. 1. 456 

~ 31.4) ΒΡ | Sat: ἢ. i) 281 
II. 14 | viii. 8. I. 328 
Σ 172 | vili. 9. Ἦν 3 280 
II.. 394) vit. 12. I. 295 
i. 686 | viii. 14. “ἢ: 283 
Ts) Ae 7}. 1. 204 
III. 232] viii. 20, 21, Il. 13 
TT... 309") νι}. 21. ; . 14, 21, 39 
Τ' 554 | ix. 2. . ἋΣ 589 
EL. τ 061 ix. 6. 10; I, 323 
a, 7. | am: 7. he 73 
11. 4 π 8; ἧς 326 
ΤΣ 486 152511. ὡς ΑῸ 203 
ΤΙ, 93 | ix. 11, 18. TI. 19 
I, 56, 383 | ix, 12, 13. I. 259 
ΤΠ ΝΡ.) isi 13. zs 12 
ΤῊ 296. ix, 15. I]. 458 
ah, ehh Ἰςξ. 10, II. 488 
Bs 611) x. 4. j " 001 
Rs 546 | x. 4, 5. ΤΠ» 746 
i, ΠΝ x. 5. kK, 249 
il; 4 te | x. 6. i, 594 
10 ΒΒ... 8. i. 593 
ὯΙ x. 13, 18. II. 10 
Il. 394] x. 18. II 215 
TI. 4686) xi. 2. Il... +258 
1,108] xi. 5. Ill. 77, 94 
II. 108| xi. 5, 23 Ill. 295 

Ὁ 


" ᾿ 
᾿ 
me . “, 
P tw 1 »" 
yy ὧν | . beng 
ec way 


Cr. VER. Vo. 

xi. 6. a 

πὴ 9, 98. i. 

wihis, iP re 

x); 13, 15, i. 

xi, 17. . 11 

xi. 23. 1. “Wg 

xi. 23, 24, 25 1. § 

xi, 25, II. 

xi. 27. ἃ ἃ, 

xix 28. i; 

xi. 29, i. 

xh 30. i. 

xi 91. II. 

mi. “ες ie 

xii. 1, iy 

mii. 2. 11: 

xii, 5: II. 

eu. 7, Eo fe 

xii. 9. i 

xii. 10. i. 

mii. 1h II. 

xii. 11, 16, 17 ΤΠ: 

xi. 12, II. 37 

xii. 12,13 ἮΝ, 94, 106 

wit 15, 1. 285 δ 

xii. 20. I. 

Xiii. 4. If. 

xiii. 7, 8 III. 

xill. 9. a 

xiii. 10. 5, 

οι! 14, . 

xiii. 13 ὁ if. 

xu. 14 TE. 
GALATIANS. 

et. ; : II. 93, 109 

iil, 02) it. 

as II. 

i. 8. Ill. 

i. 8, 9. 150 

£2710, II. 

ey A2. Hl, 

1.8. 111. 

ἢ... 14. II. 

{16.117 Ill. 

i. 18. III. 92, 

i. 19. III. 

11. ΤῊ: : 

hi. 2. III. 91, 94 

ii. 2, 6,9 III. 77, 2 

ἡ Ὁ. 1 it, 

ii. 8. III. 98, 

eM οἷς IIT. 96, Sas 

11...9, 11: 1Π. 

0.1. III. 

ii. 11, 14, III. 95, 

ii. 12. ΤΠ: 

τ 3S, te TI. 

ii. 16—20 Il. 

ii. 20. i. 

iil. ’ Il. 

ili. 2, 14, 26. It. 

ili. 6. ; 11. 

iii, 10. ᾿ It. 

66:10, 13... : , 

iii. 10, 12, 13. Tl. 

iii. 11, 12, 13. Il. 

ili, 14. F ul, 

ii, 14. . i. 


eS Se ΌΥ CUCU ᾿ ΒΡ. 


INDEX. 561 


Vou. Pace. } Cu. Ver. Vou. Pace. 
a. Th. ἀν. 5, 6.4) -. : Il. 637 
é I. 259 | iv. 6. : . GF, 909 
᾿ 1. 578 | iv. 7, γι 12. P Il. 686 
iii. ΐα Il. 94, 310, 316, 322 | iv. 8. : . noes 
iii. ; L. 58 | iv. 10. Il. 684: 
iii. : Il... 588 ΓΜ 11. ΤΙ. 81, '86, 98, 117, = 

111. : II 146 | iv. 11, Il. 610 
iii. : I. 556 | iv. 11—13. . It. 140 
iv. Ἶ ν Il. 495] iv. 12, : . I. 506, 699 
fv.t, 3,3. : . 20. , : II... 417] iv. 14, P I, 607 
iv. 2, 3, 9. ag ποὺ Em. coe ee 
iv. 3, 9. : Mi20—22. Ξ ἘΠ.» 638 | iv. 16. : cee δ 560 
iv. 4. I. aaeyE.2h> . WEES 1 7.51). Ἢ Ὶ Il $24 
iv. 4,5 Me i BE ee : Η I. 381 | iv. 17, 18, 19. . πρίν 
iv. 4, 5,7 II πα τῆς. .1 : Pa 266 | iv. 18. ’ d I. 73 
εἶν. δ. Il 98} i111, 2, 3, 12, 14. FE) 1920 fae 18, 232... -. . ἫΝ 358 
Iv. 6. ΤΠ ©? WAS 1 is A, 5. J . EK 489 jie 2, 24. ὃ I. ‘te 
iv. 7. II. 606] ii. 1, 5, 8, 19, 22. IE. — 243.) ee 22. ; . Il. 189, 201 
iv. 8. PWS 1901 ΟΣ : Ά oS 108 | iv. 22, 23. . tT, “40 
iv. 10. II. 466] ii. 2, 3 Ty. | eae }ivs22, δὲ 39... TE ΣΝ 
iv. 13. ἘΝ 887} tii 8. II. . 144 } iv. 23. d . ose 
iv. 14. I. 586 | ii. 4. I. 338 | iv. 23, 24. : ΤΠ. “2s 
av. 17. By 171 | ii. 4, 5. Il. 7W14/iv. 24. . : . ae 271 
iv. 18. ΙΑ 55 | ii. 4, 7. ΤᾺ 95 | iv. 25. : Ὶ I. 170 
iv. 19. I. 398) ii.5. ἢ I. 358 | iv. 27. : I ‘3 
iv. 24 1. . 142} in. 5, 6. : Ἵ 1: 408 1 985. ὅς : i 322, 565 
iv. 26 Il. . 399, it. 5, 7, 8. : . EE! - 468 liv. 29. é Tae 157 
iv. 27 Il. 366} ii. 6. If. 500 | iv. 30 Il. 94 
v.1 TE 5565] it 7. i. τἀ }ivesl 1. 182 
Ὁ, 13 Ill. 166] ii. 7,8 Il. 469 | iv. 32 1. 278 
v. 3, 18 ἘΠ - flies. I. 543 | v. !. I. 266 
v.6 1. 296 | ii. 8, 9 ἯΙ. ..291 j}@vial, 2.2 I. 258 
wit 1. : : IL. 48/ii.9. . ὃ ΠΝ ee I. 273, 282 
ES ae eee I. 369 
v. 14 : ; L ΙΝ 0 ee 4 II. 173, 552 | v. 3. | # 159 
wii, 22. 5 > 2 239 | ii. 12. ; : j. 258 | v. 4. iy 149 
«v.17. F Η a... BOG) ik, 23, 14, . . 1% 259 | v. 5. 4 a 337 
ΠΕ : - , | tee ee ον BL ΒΕ Ὁ, 1818 17 Π., 182 
ν. 20, 24. , It, / 273) τῶνδ, 16. ἢ . & 371 | v. 6, 17. E 614 
Mie.) -: ; - Ὁ 254 | ii. 16. : ᾽ II 1481γ}}6. 18. i. 1% 
v. 24, : : : Sal t-te. 17. -'. ; ΠΝ ἢ 384 | v. 7, 11. Il. 41 
po ae ; 2, dks 850 Ln 19; ; : II. 148/v. 8. Il. 21 
v. 26. ; ; τιν 2981 ΘΕ. - : <3. QAR 8, 18: £ 20 
=. 1. ᾿ ia 3 178 | ii. 20. ; . II. 7041] 9. I. 271 
Vi. 2. si 265 18/21. 0. , BS . 764 THA10. .. a 613 
vi. 2, 10. I. 124 ii. 22. : ; UT. im 10, 15, 99 a. 557 
vi. 3. I. Sar in: 25. ... ; . Ee Were. 11. - ἘΣ 232 
vi. 4. “ot 483 | iii. 1—13. : 1» 281 |v. 11, 13. Il. 17 
vi. 7,8 EF. gon 7 ἢ ὅ. |. .. ov 888 15-14, . * abe «) Ὁ 
vi. 8. : = 355 | iit. 7. ITI. 93, 94 | v. 15. I. 516 
vi. 9, I. 419} iii. 8. II. 185/v. 16. = 528 
vi. 9, 10 . «ἧς S36 1581. 9. ΤΙ; 131] v.19. I. 59, 385 
vi. 10. £ 30 | iii. 10, 19. Bm “15 τ. 20. » “ae 276 
vi. 14, I. 371) iii. 11. ) 358 |v. 21. i, 587 
vi. 15. II. 64 | iii. 12. id 384 | v. 22,25 ink 12 
iii. 13. ; , Il. 187) v. 23. Ill. 153 
Eruesians, lil, 15, : .. Ben SEL ΥΥ.9ὅ, 27 ae 
i. 1. 3 . II. 93) iii, 16. F é Il 147 | v. 29. | 617 
4-3, J 131 | iii. 17. I 390 | vi. _— Σἔ 69 
i. 3, 4. I, ΣΎ ΠΗ 19. I. 369] vi. 1, 4 I. 12° 
i. 3, 6. I. 384 | iii. 21 I 383 | vi. 4 . ἜΣ 530 
i. 4. : I. 370 | iv. 1. I 38 | vi. 5 I. 561 
i. 4, 9, 11. . ἃ, 358] iv. 1, 2. I 284 | vi. 5, 6, 7 . I. 641 
i. 6. I. 627 | iv. 2, 5, Il. 426] vi. 5,9 i, ll 
i. 5, 6, 8 . ὩΣ 860 | iv. 3, Ι 285 | vi. 6. ‘a 16 
i. 6. Il. 112] iv. 3, 4, Il. 701 | vi. 7. I, 557 
i. 6, 7 Il. 225} iv. 4, Il 700 | vi. 8. I 559 
i. 1. ον «> WH 226) iv. 4 δ, Ill. 155 | vi. 9. ] 283 
i. 8, 14, . ΜΙ ΒΥ iv. 5. ‘ I 414 | vi. 11, 12 I 189 

γον. ΠῚ. , 74 
A 


re a—_— 


562 INDEX. 
Cu. VER Vou. Pace.| Cu. Ver Vou. Pace. 
vi. 11, 16 II. 108 : 19 
vi. 12. & 290 A: 12 
vi. 14. iB 558 : wy 321 
vi. 14, 18 1. I. 414, 424, 430, 
vi. 15, 16 Il. 200 439, 452 
vi. 16. IL. I. 415 
vi. 18. ἣν i: 271 
vi. 19. 5 Zz. 278 
vi. 25, 26 Τ ΡΒ. I. 328 
5; 7 
PHILIPPIANS. ΗΝ 329 
ba: 2 4 τ. 
i. 8. , ki CoLossIANS 
i. 9, 10. I. ἯΙ, 83 
1..10. Il. DL. 2s 
pai. 1: i. 5991 
i. 14. I. Ti θη 
i. 15, 16 ΙΝ 1: 58 
i. 20. Il. i. 38 
E23. Il. Tl. 147 
1. 24, 1. I. "419 
25. Il. i. 36h 
i 9. I. ii..; 71, 636 
i. 28. Il. il: ΡΒ 
i. 29. I. Il. 610 
Γ᾿ | te Il 297 
ie. A II. 634 
1218. I. Il. 288 
li. 4, 1: i. 41 
n?6. ΙΝ Τὸ 914 
ii. 5, 6. ἕν i. ὍΣ 
ii. 5, 6, 7. 1. Ἐ am 
11. δ---8. Il. I. 360 
ii. 6, 7. Il. i; “62h 
ii. 6—8. II. Il. 99 
ii. 7. i. Il. 662 
ii. 7, 8 II. Il. 98 
ii. 8. 1: Π. 408 
ii. 8, 9. ΤΙ. ἐ Ὁ 177 
τ 6—11, Il. 282 
il. 9. I. 375, Il. 75 
ii. 9, 10. a ἢ : II, 408 
1.11. Il. ᾿ II. 209 
um 42. ae 88 ῬΑ i. -.- 21st 
ii. 13. 1. 7, 8, 18 I. 614 
11. 14. > Jt ὃ Ill. 293 
ii. 14, 15 Ii. Il 505 
ii. 15. > II 123 
ii. 17. I. Th. 2210 
ii. 29. > ae ii; 7556 
iii. 1. ὃ I. II 681 
ili. 2. L. Ὁ ; I 92 
ili. 6. Il. ; Il 497 
iii. 7, 8. OE : I 371 
111. 8. I. Ρ II 108 
iii. 8, 9 ὁ ee ; I 216 
iii. 9. Il. 16—18 ἘΠ 157 
iii. 10. Nee 1: : ϑ ον 120 
“11,321 Il. ὁ II. 156, 679 
ii. 12. pom | : , ©, 564 
iti. 14. I. ; Il. 71 
iii- 16. i 5 a. (2 
iii. 16, 17. I. ; Il. 500, 687 
iii. 17. « i : . 149 
iii. 20. Il. j II 474 
iv. 1. « Ὁ ‘ Il. 510 
iv. 3. IL. : . i543 
iv. 4. Ὁ: Ἶ I 337 
iv. 5. I, , 6, 8, 13. II 173 


Cn. Ver. ~ Vou. Pa : 


111. 6. il. ΜῈ 
iil. 7. . Dae 
ii. 8. - ba 
ii. 9. ΜΕ. 

ili. 10. ΤΙ. 

iii. 11. a ΜΝ 

ili. 12. Dh 

ni. 12, 13 ; 

ili. 13. I. 

lili. 14. Κ ay 

lii. 15. 1. 

lil. 16. ie 

iii. 17. 1. 

iii. 17, 24, a 

ili. 18—21. » ¥ 

ili. 22. ie. 

23, eS 

ili. 23, 24 Il. 

ill. 24. ae 

ili. 25. IL. 

iv. 1. Ret 

iv. 2. L. ΝΣ 
we 2, aa: Per 58 
Ww Bh Tl. 706 
iv. 5. . 1 
iv. 6. | ed 184 
wy. » ἘΠ 209 
iv. 11. Il. 346 
ivi2i2. ree 61: 


1 THESALONIANS. 


ἦτ, 282, 


vi 


21 


CO IPM Or wo Y 
aa 
Peper e 


a eo) 
ὧδ "Ὁ 
. . ry 

Θ 


PA GAY οἰ νὰ πὰ σὰς aT SS 


BRD ΠΕ ee RRR 


3 
Οὐ 55 Sr CO a τ δ᾽ NY 


-- 
= 
sO. 
© 
Ξ 


“--- 

- 
eR 
SNe 
ΠΗ’ 


INDEX. | a. 


Vou. Pace. | Cu. Ver. Vou. Pace. | Co. VER. Vou. Pace. 
II. 693 1 Trmorzy. v. 22, Σ 7 Il. 709 
TE. >. Fae pees. ᾿ : I. 381] vi. 1. 3 Il. 22 
Il. 692 fi. 1, 5, 19 Tl... 290 Pi 3. ‘ LP 156 
HH. ΕΣ II. | 272] vi. 3, 5. . vA 701 
J. 456 |i. 3. IT.) “803 Pw 4: i ‘i 195 
ἘΠ᾽ 693 | i23, 4. js 591 | vi. 5. : ὅν. ἢ 177 
ie it Tine, 3,6, 19 {AD 93 | vi..5, 10, 18. Tr. ie 
ἯΙ Γι 5 ...}}5. I. 958 7:6: ΠΝ": 27 
I. 20 Ji. 6. ἣν ἢ 268 | vi. 7. i 502 
a ἃ 558 |i. 6, 7 Ἑ 593 | vi. 8. eh 421 
IL: 2021 8. If. 196] vi. 9. Τ. 429 
- i MA 32.11.15 Τ. 610 | vi. 9, 17 ‘ae 240 
12 223.4 16-12. Ill 93 | vi. 10 a 349 
. & 589 |i. 15. I 376 | vi. 11 . Eee 
E: 137 1 35°16. Π 61] vi. 12 ie 558 
ey: 298 |i. 17. I. 53, 576 | vi. 13 Pa 363 
I. 213, 280 |i. 18. II 171.| vie 15 is 101 
if 359 | i. 18, 19 I 558 | vi. 16 «ὍΣ 576 
IL. 115, 472 |i. 19. I 595 | vi. 17 :: 19 
81 |i. 20. I 603 | vi. 17, 18 I. 326, 564 
L 53, 60 | ii. 1. ; . 87 | vi. 17—19. ὲ a 511 
I. ie 2 Ξ I. 93, 312] vi. 18. ἔ a - 281 
II 149 | ii. 1, 4 : αν ἢ 8.1 vi. 19 i 330 
I 614 | ii. 2. I. 40 | vi. 20 I oyl 
I Bek ΠΣ 8. en ἡ 101 
li. 4, 1% 412 2 Timotuy 
2 THESSALONIANS il, 4—6 > ile 95} i. I. ἣ Ill 93 
; I a7) tS. I. 259) i. 5. II. 208 
II 523 4 4.6 S a 360 | i. 6. 611 
Il 516 | ii. 7. Il. 67 | i. 8. ΤΙ ἦς 
II 511 28: ἃ & 105 | i. 9. 1. 358 
II 598 4 it. 12. i Il. 711i. 10 I. 371 
II 689 | iii. 1. III. 84, 160] i. 13, 14 Il. » 558 
II 165 | iti. 2. ᾿ i. 3268 | 1.. 15. Il, 198 
Il 197 | iti. 3. i. 600 |i. 18. - Il. 527 
II 19 | iti. 5. I 586 | ii. 1. il... 38 
I 542 [1]. 5, 15 ἘΠ᾿ ΠΥ 2, 28. ᾿ 586 
I 614 | iii. 7, 10 .. 590 | ii. 3. I. 558 
II 709 | iii. 8. ἘΣ. 48 | ii. 4 I. 237 
III. 288 /iii. 9. ΤΌΘ bai7 I, 2a 
II 693 | iii. 10. , Ty Sasi. 9 |S 282 
II 385 | iii. 12. II. 190] in. 9, 10 ΙΑ 281 
ae 383 | iti; 13. ς : Ὁ δ 11. 3 I. 360 
A277) Qi3: | iis 15. . 5 ᾿ 130 | ii. 11, 12. i. S38 
II 192 | iii. 16. : 2 360 | ii. 12. I. 64 
Il 169 | iv. 2. Bi 592 | ii. 14, 16, 23, I. 591 
: II 165 | iv. 3. : . ἘΠ 209) ii. 16. II. 120 
II. 193, 207 | iv. 5. : : "ἢ 384 | ii. 16, 17, 18. Ε 595 
: II. 909] iv. 6. ‘ . I. 464) ii. 19. k Il. 400 
Il 141 | iv. 7 ι 558 | ii. 22. Il, 279 
II 558 | iv. 8. ᾿ ὼς ἮΝ 9 | ii. 24. ia 259 
I. 267 | iv. 10. . ζ ii 546 | ii. 24, 25. I. 178 
Il. 344 jiv. 13. i » OL. eae. 25, i 181 
ᾷ Il 490 | iv. 13, 16 II 586 | ii. 26. x I. 30 
Il. 36 |iv. 14 : , ἃ 611 | iii. 2. ὺ Ϊ. 264, 616, 621 
II. 190] iv. 16. ᾿ 5 II, 626} iii. 8. I. 177 
1, 592 | v. 1. | F 232 | iii, 12. ‘ . ἃ 375 
a 594 | v. 1, 17, 19, 20, 29. I, 588 | iii, 13. ‘ , % 591 
I. 388, 586 | v. 3, 17, "ἢ 35 | iii. 14. ; . ἢ. ὅν 
I. 69\v.5. ἢ I. 58 | iii. 15. roll ΕΝ 
I. 547 | v. 6. . ἢ §00| iii. 15—17. . i ae 
1. 560 |v. 8. i 12} iii. 16 : P Il. 550 
I. 548 | v. 10. Pie 5 326 iii. 17. . ᾿ . th aaa 
7 234 | v. 13. ι 213 | iv. 1. . ἶ Π. Soa 
Ε i Σ 419 |v. 14. Il. 22 | iv. 2. : ae 55 
iii. iA, 15, a 318 | v. 16. ἜΣ, - 279) iv. 3. Ἢ . I. 591 
iii. 15. I. 179 | v. 17. ᾿ς ΝΣ ἘΠ νι 4. . , IT. 166, 183 
iii. 16. Ἑ, 321 | v. 20. 3 176 | iv. 5. 3 ᾿ ΤΠ. 8 
; v. 21, stm | 2i4/iv.6. . . Th 666 


564 INDEX. 
Ca. Ver. Vou. Pace.| Cx. VER Vou. Pace.| Ca. Ver. Vo. P. 
Wim, 2) . .-. SEL ΕΝ ΚΕΝ, I. 30 | vi. 9. ". ae 
wv: .. Ἶ a 508 | ii. 1. " ΙΑ 604 | vi. 10. kL 
meat, Ge.) ti -.. 599 | ii. 1, 3 .. 443: τῷ ἰ 
5... 4 = ae 478 } ii. 3 i 559 | vi. 11, 12. La 
iv. 10. . I. 76, 88, 98, 106, ii. 3, 4 ΤΠ. - 315) 5... I +4 
iv. 12. ‘ ae 2 586 | ii. 4 II. 166, 181} vi. 16. Ὁ I 
iv. 15. I. 589, 603 | ii. 5 II. 369] vi. 16, 18 II 
iv. 16 ° iil. . 129 ine i. “aye as I 
iv. 18 a. 71} ii. 7, 8. ; Il, 417} vi. 19 I 
ii. 7, 11, 16. Il. 81 | vi. 20 Il 
Titvs. ii. 8 a 1. 381 | vii I 
gf : Σ 11} ii. 8, 9 II, 503| vii. 1 II 
ἐτῶν" I. 3958 ii. 9 I 43 | vii. 3 II 
nS. I. 610) ii. 9, 10 I 375 | vil. 7 Ul 
i334, us 588 | ἢ. 10 I 403 | vii. 16 Til 
oe. A, 328 | ii. 10, 11 THI. 317| vii. 16, 17 II 
i. 10, 16 I. 177} ii. 11, 18 . I. 408] vii. 18. a - 
8} τ. ΣΝ ΤΠ! ΟΣ F ea 343 | vii. 18, 19. ; II. 
#173. I. 176] ii. 11, 12, 14, 16. Il. 81 | vii. 19. ; » 2 
i. 14. L. 094/ ii. L1I—14. - II. 439) vii. 22. Il. 
Lm. ᾿ 2 L721 44. L 371 | vii. 25. Il. 
i656. . . II. 20, 176, 203) ii: 14, 15 II, 4751] vii. 25, 26, 27 II. 
ii. 4, 7 Σ ἜΜ. Ἢ 13} ii. 14—16 Il. 428] vii. 26. ie 
iD. a; 12] 8. 16. II. 111] vii. 28 1. 
il. 6. 1. 531} ii. 16. I... ahve 1 Il. 
maT. 1. 686 ii. 17. ΤΕ 476 | vili. 5 Il. 
il. 7,8 II. 486} ii. 17, 18 1 P A38 | vill. 6 Boe | 
ii. 8. Il. 32 | ii. 18. : 30 | viii. 7 ΤΙ. 
ii. 9. ἘΠ. ΜΘ, ὦ. 4, 556 | viii. 7, 13 i. 
ii. 10. i? 161} iii. 3. Τ. - 5531 vi. Al. II. 93, 1 
ii. 10, 13 Il. 77\ iii. 4. TE (4081 Με. ὦ ¥: 
@a11. ‘ 1. 259 | iii. 5, 6. I. .~403 1 we ¥7 Il. 
ii. 11, 12. II. 139) iii. 6. I, 15 | a2"7, &. Il. 
“189 13: ‘Il. 541] iii. 6, 14 1. 543 | ix. 7, 24. II. 
ii. 13. . Le VSSQ) eet; I. 566 | teaBs +. Il. 
ii. 14. i 360 | iii. 7, 15. ΤΙ. 1631-9. II. 
ii. 15. 2: 134} iii. 8, 13. II. 168] ix. 9, 10 Il. 
ὩΣ 1. I. Lt} τ 19... Il. 1651] ix. 9, 15 IL. 
iii. 2 I. 174, 300| iii. 13. L 534 | ix. 10. II 
iii. 2, 4. I. 2859] iii. 18, II. 393 ix. 11, 22 Il 
iii. 3. II. 73 | iii. 19, 1... 276-1 aed: I 
iii. 4. 11 915) iv. 2. ΤΠ. © 183] #512, 33, 14 Il 
il. 4, 5 Δ. Fast piers. i 440 | ix. 14. . I 
mae. i δ . Te 94 iv. 8. Il. 346] ix, 14, 21, 26 II 
iii. 5, 6, 7. : Τ 229, 231] iv. 11. 7 558 | ix. 14, 24. II 
iil. 6. A : II. 408] iv. 12. 1. ‘Ol tee. 15. I 
iil. 7. ; Je ἢ 71) iv. 13. I. 114 | ix. 20, 24 II 
iii. 8. I 98] iv. 14. TI, 493 | i522; 22 II 
iii. 8, 14. I 326] iv. 15 ἐμ 360 | ix. 23. II 
ili. 9. : : , 591] iv. 15, 16. . Ι 438 | ix. 24. Il 
iii. 10. : - I. 848} Gv. 16. I 49 | ix. 26. Ill 
iii. 10, 11. Zz. 592 | v. Ὁ. I. 360 | ix. 26, 28 4 Il. 
iii. 14. I 328 | v. 4. Ti. | Fal Bee2i: 3 , ἘΣ 
v. 7. 1. 4711. 1, Ἐν 4 II. 
PHILEMON. v. 8. L 375|x.4. ™ ΤΙ: 

2 . ire gee eat ye.) ἴ I. 476] x. 4,8, 10. Il. 
10. “GL. 272 | νυν Ὁ. 10. TL. ΟΊ sea, Li Il. 
16. Ἢ ΒΗΒΙ ΨΠ1. | I. 605 | x. 5. ‘ : & 

v. 11, 14. 1671x510. ἢ» ὟΝ 
Heprews. Weis. 4 607 | x. 7. ‘ ᾿ Wi 
pt. Ill. 14] v. 14. 4, 608 | x. 10. . ΠΩ͂Σ 
δ. 5, I. 281) vi. 1. 140 | x. 10, 12, 14 Ill. 
}'s. ll. 344| vi. 2. ΠΤ, °° = Wi. a © 
i. 4,5,7 Il. 403) vi. 4. . L524} x. 12. τ. πὶ 
i. 5, II], 401} vi. 4,5 Il. 93 | x. 12,13 _, i 
i. 6. I 123 | vi. 6. ee 781 x. 49. ὲ La 
7, 2 I 282 | vi. 7. L 282 | x. 19, 20. La 
i. 8. II. 414} vi. 7,8 ὡ x 75 | x. 21, 22. Il. 4 
i. 13. 4 ΤΙ 506 vi. 8. 1. 91} x. 22. ΝΥ τ. 
*~ * 


* 


INDEX. 565 


Cx. Ver. _ Von. Page. | Cu. Ver. Vou. Pace.| Ca. Ver. Vou. Pace. 
me 2, 23) Tl, 145 | xiii. 5. : 1. iv. 3. , . ἘΞ 49 
ma 23. 3 Il. 543 | xiii. 6. J Il. iv. 4. L, 028 
x. 24. I. 223 isu 7,17... . iv. 7. Il. 47, 201 
ey 25. P Il. 527 | xiii. 8. 5 : TI. iv. 8. L (a 
x. 26. Il. 209 | xiii. 9. I. iv. 10. . &t 2 
x. 26, 29. Il. 373 | xiii. 11. I. iv. 11. 1. 175 
x. 26, 38. Il. 231 | xiii. 12. Il. iv. 12, Il. 427 
x. 28. II. 413} xiii. 14. :. iv. 13. IL 382 
x. 29. 1 §24 | xiii. 15. ι 3 v. 1. . a 439 
x. 30. A Ls 466 | xiii. 16. τ, v. 3,5. I 247 
=. 31. I. 601 | xiii. 17. I. v. 4. . LL... 
&...33. L. 364 | xiii. 20. I. v. 5. I. 349 
x. 34. L 337 | xiii. 20, 21. Ἐ v. 9. « 221 
%. 36. 1k 452 | xiii. 21. : | v. 10. 1. 377 
Ἐν 56, 37 * EE 448 v. 10,11 Ι. 4389 
x. 39. IL. 86 JAMES. ἡ v.11. P ᾿ 278 
xi. Il. 346}i. 1. i es III, v. 12, ‘a 147 
xi. 2 a. 5 (A Te: yf v. 13. Ι κα 92 
xi. 3 I. 193 Ji. 2, 3. Il. v. 14. i 384 
xi 4 Il. 667 |i. 2, 12. Il. γ. 14, 15. Il. 564 
xi, 4, 8 IL .:: 2606 | £2. II. v. 16. οι. ΩΣ 103 
18. ὅ Il. 504/)1. 4. τ: 17. ἃ I. 396 
xi. 6 . Il. 175, 176 [1]. 5. ᾿ v. 20. «1. . 288 
xi. 7, 19. . IL 46611. 5, 6. I. 
xi. 8. qi 188 | i. 5, 17. i νὰ 1 PETER. 
xi, 10, 23. Lk ΦΙΒΑΝ bs. III. 1. Ill. 121 
xi. 11, 12. 1. 403] i. 8. ἢ i. 2. . IL δ46 
mil, 19. II. 185]1. 9. a S &f. i 3. é Ε 546 
xi. 13. 2 ΠΡ ΒΘ, 11. j ἢ i. 3, 4, ΣΝ 87 
xi. 13, 40. Il, 329/1. 11. ἢ ἐγ 4, " I. ἊΝ 
xi. 15. ‘ I. 4997/1. 12. | i. 4, 5. « de eee 
xi. 16, L 241} i. 13. Il. i. 4, 8. I. 19 
xi. 17, 19. . ER: eer 1017. II. i. 5. II. 202 
xi, 19. ἘΞ. 254 tt. 16. . Δ i. 6. I, 437 
xi. 20. II. 348 |i. 19. I. i. 6, 7. I. 438 
xi. 24. 1. 265 |i. 19, 21. οὖ & ¥. I. ae 
48.935. ‘ L 442 11. 20. L ΕΝ, 8. II. 193 
xi. 26, 34, 35. « TSA. » 6. lL. 15 
xi. 33. Ὰ Sabi 22. I. i. 9. Il. 177 
xi. 36. 5 . = 364 | i. 35. ae te i. 10 ini te 
xi. 38. J ᾿ I. 450 | i. 27. ie i; 10... i. Se 
xi. 39. og. (ὦ JB 256811. 7 * i. 11 II. 129 
xii. . II. 171 | ti. 1,9 Il. i, 12 I. 574 
ae. 1; Νὰ ἜΝ ἡ 61 |i. 5. ὩΣ ae i. 13 I. 55 
xii. 1, 2. Ἂ i 399 | ii. 6. Il, i. 14 i! ΠῚ 
xii. 1, 6. ‘ » BB :190 1h 8: I. i. 14, 15 Il. 609 
| xii. 2. . : is 43 | 1. 10. Il δ 15 I. 399 
xii. 3. a οὐ 365 | ii. 10, 11. Ill i. 15, 16 II. 434 
xii. 4. Ξ 4 Ἐπὶ 1.8 1513. ᾿" I i. 16. 1. 268 
xii. 5. > . L .4068᾽ ἃ: 15-.--17 τ δ᾽ 17. 1 76 
xii. 6. ‘ I. 89 | ii. 16. ‘ L i. 18. | 378 
| xii. 6, 7, 8. Pie + 451 | ii. 17, 18, 26. ᾿ΕΝ i. 18, 19 ) é 373 
xii. 7. P ; L 444 | ii. 17, 20, 23. Il i. 19. me 370 
xii. 9. : . Bt 8 sa. 18. Π i. 19, 20. ll. 666 
xii. 9, 10. Il. 280] ii. 19 I i. 20. =e 
xii. 11. oi ἃ 437 | ii. 21. . ra: * Bi 22 i 262 
| xii. 12, " 281 | ii. 23. ἢ II. 185, i, 23. . | 259 
xii. 13. “ik 45 | ii, 26. ἢ ἣν ἮΝ ὲ; 94, : I. » Se 
xii. 14. ὡς 279 | ii. 29. I ii. 1. > 170 
xii: 16. . Ἴ, 016191 at'2. ΤΣ. I ii, 1, 11: I. 499 
xii. 17. ᾿ 524 | iii. 8. I ii, 2. ae * 531 
| xii. 18, 26. ἂν; * 194 | tii. 13. Il δὲ 4. Ill. 153 
4:99... . I. 543 | iii. 14, 16 Il ii. 4, 15, 19 . I 708 
Xii, 22, 23, . [Π. 312] iii. 14, 18 I ii, 5. . 1, 596 
xii, 23. Ξ Il. 690 | iii. 15, 17 II ii. 5, 9 Ill, 312 
xii. 24. I 259 | iii. 16. ἢ I ii. 5, 18 Il. 702 
xii. 28. Il 197 | 1. 17 I ii. 6. I 49 
| xiii. 2. I 327 | iii, 18 » I ἃ Υ͂. II 127 
xiii. 3. ; I. 277 J iv. 1. I ii. 7,8 "ἘΝ 868 
Vor. Ill. 75 ν 
Dd 
4 


SAta22a2 


Yor! > 
wo 


SePPrr 
> > 


I. 88 
Il. 227 
I. αν 
ΤΣ, ¥ 19 
1. 35 
I. 590 
III. 268 
II. 424 
1Π. 140 
τ Oe 
H...shSe 
ii. 90 
Il. 641 
I. 259 
Il. 641 
I. 453 
᾿ ἐσ 
I. 5878 
Il. 415 
Il. | 397 
L. is 
E0870 
Π. 415 
ae 
ἄν 385 
I. dda 
i. Sea 
III. 316 
I. 285 
{. > kee 
I. 29h 
a. bse: 
II. 190 
Ty =: 6 
II. 182 
I. “58 
Τ . 423 
I. 266 
i. .059 
ΤΙ, 1 
δὴ 
Il. 459 
1. S875 
Il. 473 
1. 459 
Eh! 474 
I. 528 
I. 543 
Il. 527 
1. Nh55 
I. 182 
UW Pris 
I. 564 
I. 610. 
Ι. 452 
iy R10 
II. 303 
i. (0538 
I. 212 
1. 209 
I. 423 
ΤΠ, 87 
I. 378 
Ill. 84 
Il. 641 
I. 600 
I. 586 
I. 558 
I. 128 


3 

δ 

7. 

Ae: Sh 
iQ 
2 

1 


H. VER. 


CP DID 
Ὁ 


OR Se σι κι 
= 


— 
a 


ee ee ee ee ee ee ee ee ee ee ee ee 
Βαν eines δ' Σ ὁ τ ee ie τον. Oe ae Se ere 
τ 
jor) 


—e 
- νῶν μν . . 
. . ..ο . 


bet ee pee μὰν . 
πο ee et 


"πο tem pede μαὶο bem 
ae pee pee pe μαδο 
μ- 


iii. 2. 


rT 
— γὼ 
— 
5 - 


ili. 


lil. 


INDEX. 
Vou. Pace. ; Cue Ver. 
ὡς LL 454 ii. 23, 24 
. Ἢ 336 | ΠΕ 4.. 7 
ΤΙ 321 | il. 27. 
Ἷ 1..1.1891] ΠῚ: 
II. 108, 201} iii. 2. 
Τ' 338 | iii. 2, 3. 
11: 201 Bae. 
ὶ : 11.4, 23. 
2 PETER. nid. 
II. 176, 195 | iii. 6. 
a © 19 | iii. 7. ; 
A; 476| iii. 8. 
ΜΝ 557.) imo; .. i 
i; 958 ili. 11. ὦ 
IL. 86 | ill. 11, 23. 
: 543 | ii. 15, 1. 
δ It, 6. 
1. 55.) med 7. 
Il. 665 | iil. 18. 
11. Ὁ ABD) 1s Bi 
II. 387| iii. 20: 
. IL. * 600) i920, 51 
ΤΙ: 92 | ili. 21. 
III. 289 | iii..21, 22 
TTS | 501] 00.022. 7) 
1. 373 | ili. 23. 
I; 614 | iii. 24. 
Il: -. £97) ee: 
II. 28 | iv. 2. 
qi. AQ | twe2; 3,9. 
II. 44 | iv. 2, 15. 
ΗΠ U2 ET eee. 
I. 104 | iv. 7, 11, 21 
1. 17S 1 8. US 
I. W274) 1B; 16 
I. 592) ivi®. |. 
IL. 422 | ig, 10. 
I, $23} oe 1O.ca 
I}; 88} iv. 10, 11 
III. 86, 87 | iv. 11. 
Ι. 158 | iv. 12. 
II. 192] iv. 12, 20. 
II. 528 | iv. 43. 
I. 412 iv. 14. 
L. 581 | 1.15. 
II. 166] iv. 18. 
ἯΙ, 69S) iy 19; 
IE. (S36 |) rei, 
Ξ i. 558 | iv. 21. 
Ρ I: 592 |v. 1. ὴ 
Tl. 6. shin, 
᾿ 614 ν. 8. 
wid; 
1 Joun. v. 4, 5. 
ie | A428 ν. 5. 
. IL” 405] v.6. 
ες ‘Ube ee ΟΣ 
: I. 57 | v. 7, 8. 
‘ AT} v. 9. ; 
_ ave) e200." ὦ 
; "ve ἀρ v.11, 12) 20 
; I. 239} 243, 4 
‘ h 380 |v. 14. 
; Il. 108] v. 16. 
4 I. 245] v. 19. 
J 445 | v. 20. 
4 :. 498 | v. 21. 
᾿ ΤΟ 
* II. 188 


INDEX. 567 


Cz. Ver. Vou. Pace. | Ca. VER. Vou. Pace. | Ca. Ver. Vou. Pace. 
: 2 Joun. nS. , ᾿ ΤΠ. 2801 xiii. 10. Ir. 190 
π- Il. 409} ii. 7. Il. 133) xii..13. Ἐπ ν ae 
I 599 | ii. 7, 11. TI. 312} xiii. 18. wo fo 
Il. 177)| ii. 8, 21. Il. 405/] xiv. 1, If. 503 
L a8 fa, 10. Il. 107| xiv. 4 . eae 
"11. . Ἢ, Bol xuv.7 i. δὲ 
3 Jonn. | ii. 20. i. ἸΠῸ6Ὶ χῖν 2 . (a 
ae 491 | iii. Ill. 156/xv.3 L 585 
. I 275 | iii. 1. 5. 524 | xvi. 7 II. 529 
I 276 | iii. 2. ἘΠ 538 | xvi. 9 L. 39 
ili. 3. i Sora L. 558 
JUDE. 111, 4. II. 719 | xvii. 5, 6 Ill. 133 
Ε 3 I, 177 | iii. 7. II. 704/| xvii. 9 It. ies 
5 . E Δ] }ῖπι. 12 Tl. 399 | xvii. 14. IL. 81 
Ξ Il. 971Π|. 14 II. 403 xviii. 20. lL, 122 
; + a 104 iii. 19 Ii, 4525) xix. 1,2. 5; 85 
, 10. I. 992 | ili. 20 ) 479 | xix. 2. L 585 
6, 19. , we aoe tm 51 IL. .. SIs fT xix.-6. II. 290 
: 1, 175 | iv. 8 Il. 283 | xix. 6,7 Il. 124 
J ΝΣ ἢ 182 | iv. 8, 11 III. 5 i ax. 7. i. “32 
3 592 | iv. 11. 1: 412 | xix. 10. Il. 443 
. IL 533] v. 2,6. II. 503] xix. 15. Il. 399 
3 Ἐ. 104} v. 5. \ Il ΘΟ xix. 16. : Il. 287 
«, we Sat wv. 6 II. 503! xx. 3, 10, 21 II. 197 
. II 7U2}/v.9 i ἘΠ Τ Ἐκ. 6. >  . 
22, 23 if is 40 | v. 9, 12 II. 460/ xx. 12. Il. 72 
4 & 226 | v. 10 II. 71 | xx. 13. i. ΙΝ 
Se ll j|v.11 Ii, 207) xx. 14. ie 
: Il. 370jv.12 Il. 370) xxi. 2. Il. 399 
αἱ, ἡ 1 976 | v. 12, 13 Il. 407! xxi. 2, 10 Ill. 313 
v. 13. Il. 137 | xxi. 4. = 447 
; REVELATION. vi. 2. ἘΓ ΒΒ τς π΄ a 
i. : Il. 110] vii. 10 τ 371|xxi.10,14. . . ἯΙ Se 
i. Il. 137] vii. 17 I. 474 | xxi. 14.- , Il. 704 
‘ II. 509} viii. 3. Li. Sar χει &: . a “4:0 
1. Il. 71 | ix. 20. . WM 20) xxi. 24 Il. 88 
i. ΝΕ Sets 6: Il. 297) xxii. 3 Il. 407 
i. a Geiss: Ὶ Il. . 124| xxii. 8 Il. 425 
i. I 374 | xi. 17. II 283 | xxii. 9 Ill. 286 
i. II 405 | xi. 18. II 421 | xxii. 12. I. 415 
A iS II. 384 | xii. 3,9 TI 108 | xxid. 13. Il. 405 
te -Ύεξὄε.ετἕἔδἰὔὄἀκς. ΄.  :π΄. 165] xxii, 15, Lo 
ie. 5 . III. 326! xii. 10. δ F = 196 | xxii. 16. II. 126 
ii.1—7. . ; Il, 311 | xii. 11. . . Il. 4731 xxii. 20 Il. 542 
> a δ, ἈΝ ᾧ 2 588 | xiii. 8. ᾿ Mm Il. 465 
> ͵ . 
τὶ 
ΕῚ 
7 ἕ 
® 
5 te 
᾿ , 
»Ἅ. ᾽ ᾿ 


INDEX OF SUBJECTS. 


> The Capital Letters designate the volume, and the Figures the page. 


. x Vou, Pace. a ae Vou. Pace. 
AssoLUTion, τῆν ποτα causes of If], 167 τς; ἰμων ὅν of contrary i to Holy ae 
particulars Ill. 287 ς 
Adam’s sin, punishment of Il. 56 | Anger es Sect f 192 
Adaptation of natural things ee ra als, t of τ δ᾿ 
the being οὗ God. Ii. 237 bei Frome ¥ the Pere - 
᾿ Adrian I., Pope IIT be “Gn Panna : τι ΤῊΣ ΚΝ 
ve 
Avice ee waniniteg - . ~ Anointing, antiquity of the ceremo- a ὰ 
se . ny o : . 7 
gerne for it to Ἢ re- L 6,53}: os consecration by, among 
Eneas Syivius, concerning ; the eccle~ “ ee ᾿ “Se 
ae =f er 
ating wi rol men, improper med- — Yee iniquity I. 139 
Affections, government of the by the Anau of the Ἑ “αν : ΠῚ 35 
power of religion s 1. 5 Antonin citin κα pone ee ae 
Afflictions, bearing aes. ὁ 131, 451,507| God and divine Providence . I. 29 
πε wana” ig ἊΣ μὴ τον translation of the word _ 
; ἱ , . 440 
᾿ hope in IL. ~ 461, ore Ayesacy of the Devil, caused i by In- 
natural . elity Il. 17 
Ζ ns omy 5 support oe I. 3 Apostles, authority of the Ill. 3 
Riratho, Pore 280, 459 character of the Il. 485 
a henes De” Α : . : ἮΝ — : doctrine and livesof the II. 485 
Allegations for the Pope’s supremacy Ili. [00 « τε αν of th = YE 
Almah, a term applied to the Virgin ao equality ofthe. TL 50.03 
Mary; and translated by Aquila, ὌΝ “ lives of the . : ΠῚ. 93 
ε manner of life of the i. 03 
Almighty mighty power, the ‘only perfection « method of teaching I. 211 
ee “a ε miraculous “tterd | 
Creed. : ‘ not commun e, an 
Ambition, Sains, Semen to the ΜΞ “a . not successive 116 
Anacletus and Cletus identical λῪΠΙ 134 . ae oes "panne 
Screen of the Romanists ἘΣ 294 ον we ὅδ ΠῚ. 116 
cient Canons 189 « Successors to the Il. 117 
sen ete — dence of ΠῚ ΜΝ « without relative εν. 
Ancient Discipline * TIE 187 | Apostolic office, the 92, 120 
Angels, creationof . “TL. 297, 302 Ryomtiica! ical ont 2 “ὺ 236 
Νὰ or cope of good men I. 30, 48 | « Apowslical thrones” ΠῚ. ἮΝ 
«Mini ister bape oo of Il. tes 304 Apparitions ; exceptions against Il. 267 
a - Spirits to Τὸ ro prove the existence of 
ν Popish linet Ξ tli 286 a realty of e ; ἪΝ 26 
3 “ 
“« production of Il. Appeals satioaneed 1 ii. 261 
“ quality of ™ 24 Ἢ om iit, 205 
. Appeals to the Pope ΠῚ. 205 
. ¥ 5 
ΕΣ 


570 


Vou. Pace. 

Appeals to the Pope disclaimed ΤΙ. 
Aquila, translation of Almah, acne 
by II. 440 
Aristotle ; not credulous and fanciful II. 


250 
τῷ notions of, concerning the 
Supreme Being Il. 250 
Arrogance ‘ 3 Il. 9 
Aseension of Christ II. 501, 684 
Ascent, and judgment Ab.) 186 
‘grounds of 1 184 
« relation of judgment to Il 187 
Atheists, civil eats τα το destroyed 
by : ; 175 
“ folly of : : ὶ ἪΝ 145 
“« principles of yb PC ΣΕ 
Attribute of God, the only, mention- 
ed in the Apostles’ creed : Π 295 
Attributes of God, obligations of hu- 
man duty from the 412 
Augustine, opinion of concerning jus- 
tifying faith, with the consequences IT. 218 
Auricular confession : ἘΠ 67 
Avrapketa ; bake see, iv: 11; im- 
port of "δ 414 
Author of universal consent II. 23 
Authority of Bishops IH. ‘229 
κε of Councils i ae 
ἢ of the Apostles A ea 9 
τς of universal consent il... 252 
6; Papal ; I. 53, 66, 69 
Avoiding of μὰ compliance II, 540 
¥ of error : : ΠΕ 1 
B. 
Bad company ἯΣ 40 
Baptism II. 86, 88 


“ grace communicated by “IL, 94, 141 


. Holy Ghost displayed by II. 548 
. Jews received proselytes by III. 42 
( Justification dispensed by II. 230 
af Mystery of : Il. 43 
δε Personality of the Holy Spi- 
rit manifested by Tl 9548 
; Representation the, of the 
Resurrection LS 18 
Base compliance, avoiding of © II. 540 
« mischiefs of II. 32 
Base fear II. 32, 46 
Basil against the Supremacy of the 
Pope " III. 146 
Basle, the Council of a... te 


Il. 232—271, 577—604 


Being: of God 
attested by discoveries 


of divine power II. 584 

( attested by divine Pro- 
vidence : Il.- 585 

“ attested by natural ef- 
fects : 578 

( discovered by the com- 
bination of food Il. Sat 
° sé discovered by theear II. 237 
« ΟΕ It. war 
( ( plants II, 55] 
237 

4 ” “ relation 
of things Π,. 236 
« discovered by the taste II. 237 

( proved by human na- 
ture II, 242—253, 579, 580 


INDEX OF SUBJECTS. 


VoL. Pace. . 


260 | Being of God proved in the capacity 
for the nn ΠΝ 
of Il. 2495 
« proved in the deriva- : 
tion of II. 243, 244 5 
at proved in the relations 
of ‘ : . i. =e 
᾿ proved in the resem- vag 
blance of to the Cre- . 
ator. ς ll. “Ὁ. 
ἕ proved in the soul of Il. 244 
a proved by supernatu- 
ralevents II. 263—271, 584 
ἡ proved by divine dis- “3 
pensations II. 268, 585 
of proved by Miracles II. 265, 584 
{ proved by the predic- 
tion of future events II. 264, 
5 
- shewn by the frame of 
the world II. 232—242, 579 


A testified by the univer- 
sal consent of man- 


kind II, 252—262, 582 — 
1: testified by the common 
inclination 254 
ον testified by the convin- ? 
cing reason. 254 | 
᾿ testified by the natural 
light Il. 254 
- testified by the same 
source of instruction 
and intelligence ἴῃ a Ἢ 
Belief of divine Revelation j } 
Benefit of afflictions nee L ~ 41S 
τ 3 Il. 611, 461, 522 — 
Bellarmine ; allegations of concerning 
justifying faith aege 229 
as improper comparisons of 
concerning the two 
natures of Christ II.. 431 
“2 vain pretence of for the 
Pope’s Se, III. 52, 182 
Boza Theodore : II. 478 
Bishops ; authority of III. 177 
called “ Clavigeri” ‘by the 
Council of Comprigne II. 
( censure of Ill. 
a conformation of “ΟΥ̓ the 
Pope οι 419) 
si constitution of hb a, 
6 deposition of Ill. 248 
a difference of, in order and ᾿ 
privilege ἯΙ. 156, 160 — 
( dignityof τς τ ΝΣ 
« discharge of their offices by Ol. a 
( election of ; : 134 
“ equality of rae 
« highest order in the ‘church III, 158 
“ Metropolitan a 158 
« oath of obedience by ΠῚ. 70, 205 
a ordination of ‘Ill. 035) 237 
{ Power of ἴο call Councils III. 218 
Precedency of I. 587 
( residence of III. 54, 124 
as restitution of III. 255—259 
( rights of II. 55 
successors to the "Apostles ἯΙ, a 


INDEX OF SUBJECTS. 


Vou. Pace. 

Hahops, translation of ἘΠ} } 0492 
Bishops and Pastors ; authority of in 

the primitive ages III. 232 

ἐν « characterof , III. 160 

of Rome, oath of Ill. 160 
Blasphemy, the true ap ged of the 

term - A. 175 

Blind obedience ; Iii. “293 

Blind zeal, one cause of Infidelity ἘΠ ἘΠ 


Boast of the Romanists : ἘΠ 865 
Boniface VIII. Pope : i. Ὁ 57 
Bounty to the Poor II. 321—357 
advantages of II. 354—356 
«“ aids the enjoyment of divine 
mergy ; ὃ ΜΕ, τ 50 
a attributes of ϊ 3 If. - 326 
+ Christianity demands wilk. “352 
“.  Christ’s poverty requires IJ. 342 
ee demanded by the character 
of man ; » ἐν ΤΡ 8595 
«divine rewards of ὁ Il. 328 
“ encouragement to the exhi- 
bition οὗ. : so. ‘334 
“« enforced by Scripture ἘΠ, 325 
at equity urges : : ll. 346 
ad essential part of the divine 
laws 326 
“ evidence of a right disposi- 
tion towards God 336 
4, expression of gratitude to 
God Σ . Σ 334 
és followed by the favour of 
God . 399 
“ fulfilment of God’s law If. . 328 
4 honourable to him who man- 
ifests it F : sell. *356 
ge human frailty requires Il. 346 
ἐ human indigence exacts II. 344 
“ human instability demands IJ. 345 
“ included in piety 327 
$6 increases riches ᾿ avdi. ‘351 
“ inculeated by examples 11. 327, 352 
se load of needless wealth light- 
ened by 4 2 II. 349 
μ man’s impotence exacts Il. 344 
“ man’s mortality enforces II. 346 
“ man’s sensitive nature im- 
pels : geil. (343 
“ mischiefs οἵ ᾿βαρογῆπουδ 
wealth removed by II. 349 
“ motives for Il. 343, 347 
“ neglect of i Il. 330 
ae omission of, injustice to God Il. 339 
“ ordered by divine Provi- 
dence ‘ F Ii. © 341 
“ preserves wealth sm. «350 
ε proceeds from a correct es- 
timate of mankind II. 339 
“ . proof of attachmenttoGod II, 331 
“ punishment for the neglect 
of ‘ : ἘΠ » “330 
“ reason urges Il. 344 
4“ regard to at the final judg 
ment II. 330 
“ renders our devotions accep- ; 
table to God ; Il. 335 
«« required by the existing dis- 
tinctions between man II. 340 
" secures a good reputation II. 354 
. 


571 


Vou. Pace. 


Bounty, spiritual consanguinity re- 
quires it ὃ Il. 
44 State of the Poor demands it II. 


“ testimony of conformity to God IT. 
II. 


i ties of nature exact 

ye uncertainty of man’s condi- 
tion ‘urge are TT. 

Wealth improved by Il. 


Branch, Netser, a title of Christ II. 345, 441 


Breach of Charity III. 


Breach of faith by the Popes ΠῚ. 286 
Brevity of Life ag lv 498 
Bulls of Popes III. 56—63 
τ Gregory II. Hit. * Gf 
by Gregory VII. Il. 59 
δ Pius V. Ill. 56 
* Sixtus V. Ill. 56 
ον style of the ag Tih. 64 
Burial of Christ Il. 462, 672 
Business : ‘ ἃ I, 223—238 
ἊΣ admonitions concerning Il. 235 
“ advice to men on oo Ὁ τα 232 
ss attention to our own If. 223 
a cautions oe the, of 
others II. 226—231 
(6 directions concerning I. 231 
τῷ interposition in contests 
respecting Il. 234 
a meddling with the, of oth- 
ers II, 224—226 
« _ reproof of men concerning IL... 232 
C: 
Call of Councils " Ἶ Ill. 209 
Caxutnes, Christian - é : kh 553 
- Industry in I. 556, 563, 567 
5 " reward of I. 562, 57 
δι of Gentlemen “νυ. 562 
« of Scholars Ι Ζ, 567 
“ referred to Christians Be 556 
Canaanites, sinand punishmentofthe II. 58 
Canon—Law, the without obligation III. 220 
Canons—account of the by Zneas Ill. 276 
«Alteration of the Silvius by 
Popes Ill. 220 
“ancient ’ Ill. 189 
‘*  apostolical III. 143, 189 
«“ exemption from the ΠῚ. 221 
« of Popes above those of Ge- 
neral Councils ‘ ΠῚ. 224 
“ of Sardica é ΠῚ. 262 
«policy of the ἐπ on concern- * , 
ing the II 220 
«silence of the, respecting the 
Popes’ authority (IT. 152 
«universal ; ς ΠῚ. 220 
Carthage, Council of Ill. 118 
Catholic; abuse of the term. ΠῚ. 201 
ee Church II. 558, 700 
- the term favourable to the 
Pope’s pretences Ill, 201 
Causes of Roman Absolution III. 287 
“ ee Ceremonies ΠῚ. 168 
Celebration of Councils ; . Ill. 206 
Celestine Pope III, | 239 
Censures ; ecclesiastical, advanta- 
geous to the Pope ΠῚ. 210 
“ Prelatical : Ill. 245 
Censuring of others i 210 
. 
“- 
5 


343 
342 
338 
342 


345 
347 


286 


572 INDEX OF SUBJECTS. 


Vou. Pace. Vou. Pace. 
Censuring, allowed towhom . ἃ. 212 | Charity to the Poor—not an argument 
causesof. a 210 of unity in 

“ condemnation of self by I 221 church- gov- 

«exemption from I 215 ernment III. 334 

folly of I 222 Ns τ Reward of I. 328 

δέ impertinence of I 212 | Curist— ᾿ Π. 2 

«impiety of 2 | BES = Abiding of in us. . iL a 

“ infatuation of : I. 221 a Adjuncis of his death 1. 464 

injury of ood 221 “a Advantages from the man- a 

τ injustice of 1 219 ner of his sufferings II.. 452 

a partiality of I 217 a Ancient prophecies concer- 

ε prejudices of I 203 ning : 3 -' EL, <a 

ΙΑ rashness of c 215 “ Ascension οὗ. II. 501, 684 

τ regulation of : II. ' 539 « _ Attestationsof ἧς: II. 379, 385 

τ self-condemnation by I. 221 ὰ Benefits of his incarna~ ; 

τῇ support under Il. 519 _ tion ‘ ὃ oo! ἍἈὌΕΒΕΝ 

4 uncharitableness of 3 220 τ Branch ὲ Il. 345 

2 unfairness of - 1, 214 Causes of his death . Il. +468 

ee views concerning ΠΣ 211 i Character of his conversa- 

ac want of conscience in Ἰ: 222 tion : : - I. “5355 

Refer to ““ Detraction.” a Conception of 2 hh. ae 
Ceremonies; causes of among the pe Conversation of HW. 357 
Romanists ΌΤΙ, ἢ 168 ᾿ Correspondence of with an- 
a numberless ; III. 168 cient prophecies II. 359 
« of the Christian Churek- *« Correspondence of his suf- 
caine .»  E..398 IT. 339 ferings with ancient pro- 
Chalcedon, council of é . Ill. 208 phecies ‘ ν HT. 455 
Chaldeans, antiquity of TE” 260 at Crucifixion of : . Ἢ, Gee 
Chaldee paraphrases of the Old Tes- «Death of δὸς Il. 444 
tament, antiquity of : II. - 350 a descent of into hell ΠΙ. 475, 674 
Chance—absurdity of imagining ‘that . & —— Divinity of : Il. 404, 408 
it produced the world II. 233, 240 6“ “proved ih his con- 

«“ and Necessity identical II. 234 ception Il. 403 
Character of ΤΕΥ ͵ III. 160 “¢ doing all in the nameof I. 377 
GRanity—~ ‘ ae 273, 595 1|. 24 “dominion of .. 1-368, 398 

acts of é “4 273 { dwelling of in us Σ I. 398 
a advantages of : : 289 “ effects of the death of It. 472 
“ among Christians : Τί. 293 4 ends of his death : i. ἂπ 

a arguments for ὃ ool 286 ke every thing to be done in 
se Breach of it 8 : ἯΙ, “293 the name οὖ I. 377 
46 contentment in the exercise ἡ «example of, teaches humility II. 474 
of ¢ I. 459, 478 “ expression of the nativity of II. 442 
ἐ Deficiency of among Chris- “* festival of the nativity of II. 118 
 tlans é II. 316, 317 Ke formed in us f oL 398 
« Derived from faith II. 198 6“ genealogy of .. Il. 333 
ec Duty of ; : a the 295 “ greatness of the nativity οὗ II. 402 
“ Excellence of 2 Ι- 223, 294 66 imitation of eS 388 
6 Extentof . : I. 268, 269 “ import of the name of Il. 345 
“ Increase of . I, 488 “ incarnation of ἑ II. 428 
«“ Jn the primitive times III. 333, 334 Ke “how performed II. 430 

« Joy in the exercise of I. 459, 478 ( “ influence of on 
“ Mutual ‘ ; oi, ~ 2814, our practice II. 433 

« Nature of 3 β i, 273 “ Judge of the — and the 
( Necessity of ‘ I. 223, 294 dead - IL. 524, 687 
« Obligation to from the ex- “ living in us Ι., 398 
ample of Christ I 400 ἐ Lawgiver of the Church II. 421 
a Possibility of ue F 269 ἐξ Lord ¢ Ii. 414, 637 
a Power of , . I. 270 «« Manner of his conception II, 428 

«“ Practice of . ὍΛ Ὁ 268 «Meaning of et an 
“ Promotion of ’ TL: Sa) ses I. - 398 
“ Properties of ; by i. 273 “ Name of ; 7 ‘th ἘΣ 
« Reward of A fe! Ly 880 pi “« “ actstobedoneinI. 377 
“το Neighbours - ὉΠ; ome “ ‘Nativity of : oy. ae 
“ to the Poor II. 538 “ “ celebrated . II. 118 
« Want of among Romanists III. 293 « Nature of hisdeath . 1. 444 

CHARITY το THE Poor— II. 538 « Nature of the aie) 7 
“ “αὐ ὅλας ΝΣ. 2921 concerning . II. 379 
“ “ “ in primitive “ — Netser Ἶ Il. 345 
times’ III. 333 “Ὁ officesof . . Π. 397, 505, 506 

Ἢ 
5 


. Η : te 


INDEX OF SUBJECTS. 


Vou. Pace. 
. Onzisr—Passion of Ἐπ}. ..«Ε1.. 8.4 
Bie place of the birth ‘of ὙΠ 333 
i Porphyry’s objection to the 
time of his coming if. * 333 
“Prophecies concerning . Il. 349 
ἡ Appearance of - : Il. 514 
“« Death of : ἘΠ, 444 
sas Offices of “IL 397, 505, 506 
= Reason of the name Il. 345 
ἐν Reasons of his conception II. 43! 
«Representation of his pas- 
sion and sufferings in the 
Lord’s Supper HY. -47 
= resurrection of . ee 4.488 
a Sitting of at the right hand 
of God : : - ΜΡ 684 
7 Sen of God : ‘ ii... 405 
" sufferings of II. 374, 410 
ey = an argument for 
the love of enemies II. 459 
κα sufferings teach gratings Il. 456 
τ Walking after I 398 
Christian Religion— Ξ II. 558 
τ «attestation of by 
the Holy Ghost II. 393 
<4 τ attestation of by 
the Resurrection 
of Christ «τς, ΘΌΒ 
ἐ 4 correspondence of 
with ancient pre- 
dictions 361 
= - directions of for 
the government 
of life ᾿ Il. 336 
τς ἢ divinity of . II. 310 
τῇ a enemies of 2. Ὁ. 789 
% * excellence of II. 333—344 
* “ objections ancient 
to ; 11. 311—316 
= ¥ perfection of Il. 344 
e iy propagationof 1. 486 


“ * reasonableness of II. 313 
δ εἰ rites of I. 593 11, 339 
τ ¢ testimonies of God 
to the II. 378—382 
ἣΝ id truth of the NT. 2 
Christianity compared with Philoso- 
phy : 340 
“ history of ; “ἐς 138 
Chrysippus . d + 33 
Chrysostom, epistles of ΩΣ 148, 284 


Guvnam—acceptations of the word III. 311 
bondage of the aad. 166 
a Catholic II. 558, 700 
ἐξ Communion of the Ill. 313 
4 discipline of the 11. 190 
“ disputes abounding inthe II. 220 
a external policy of the Ill. 178 
ee foundation of the Ill. 103 
6“ government of the II, 135 
“ governors of the, obedience 
due to . on © 585 
a Head of the Ill. 54 
« highest order in the Ill, 158 
“ Lawgiver of the III, 228 
“ Lord ofthe Ill. 228 
( obligations from ‘the belief 
of the : . 558 
a preservation of the ΠῚ. 184 
Vor. Ul. 76 


» 


573 
Vou. Pace. 
Cuurcu—privileges of the ΤΙ. 312 
6“ suited to the world Ill. 290 
τ the primitive Ill. 175 
9: titles of the II. 312 
“ unity of the : Ill. 311 
Church, government of the, one kind 
of, not expedient, not 
necessary, and not 
proper - : Ill. 190 
( τ unity of unknown III. 323 
Church of Rome, adherents of the III. 291 
i “f eminence of the III. 183 
Churches, independent lik.’ 23a 
Churisius, testimony of Ill. 285 
Civil government 3 lil. 175 
Civil magistrate, authority of the III. 289 
Civility, non-compliance with, an im- 
putation on religion IT. 39, 40 
“ Clavigeri” ἢ I. 105 
Clemens Alexandrinus, opinion of 
concerning Clemens Romanus Il. 91 
Clemens, epistles of Ill. 145 
Clemens Romanus called an Apostle Il. 91 
a “ epistle of, to the Corin- 
thians anciently read 
in the Churches Il. 91 
Clement, constitutions of I. 143 
Clement V. Pope ll. 57 
Clement VI. Pope i, . 20 
Clement VIII. Pope . Aue 190 
Clergy, Romish, exemption of the, 
from secular jurisdiction } ἘΠ. 105 
Cletus and Avocletus the same Ill. 134 
Collyridians, first i. of the 
Virgin Mary 443 
Commendation—self, ‘when lawful I. 129 
Communion, Church Ill. 286 
Communion of Saints If. 559, 702 
Communion with the excommunica- 
ted , : ; : II. 321, 336 
Community of men, one III. 314 
Commutation of Penance Ill, 205 
Company, bad ‘ : : II. 40 
6s good A 458 
Comparison 1 of Christianity with Phi- 
losophy : Il. 340 
Compeigne, the Council of | ΠῚ. 105 
Gomplacence——selt ὁ ᾿ Il. 2 
“deception of Il. 2. 
s towards others ἡ i 2 
Compliance, base, avoiding of Il. 540 
«” mischiets of Il. 32 
Computation, ancient : Ξ Π. 259 
Conceit—self ‘ : . δ ΣῈ, 621 
ε ee absurdity of A 623 
ε ᾿- folly of ‘ oS 626 
“ a hurtfulness of I 624 
a as mischiefs of a 627 
ὰ sy vanity of : I, 625 
Concio ad Clerum ΠῚ. 386 
Concordats ' ; Til. 206 
Confession, Auricular .. . i. 
Confidence, self, culpable ᾿ II, 1 
'« evils of . . “Ih ~ igo 
Confirmation of Magistrates not in 
the Pope . ΠΙ 278 
Confirmation of Prelates Ill. 205 
Conquest of enemies of the Chris- 
tian “we . : ; IT. 189 
. : 


- ὸ . ᾿ 


574 INDEX OF SUBJECTS. 3 
Vo. Pace. Vou. Paez. 
ConsciencE—Attainment of a good I. 4} Councirs—General . ὲ 4 Til. 206 
«« Before honour ΑΡΆΜΗ. 37 τ — Infallibility of σας. . Tl. “16m 
( Benefits of ti i; 446 “ Occasion for 4 : lil. “20g 
«¢ Christian religion satisfies II. 3849 og Power of F : ς I. ἋΣ 
τ Contentment by a good 1. 455 “ Primitive TI. ΒΟ 
τ Depraved by sin : 523 6“ Use of them, proof ‘that 
Excellence of a good ΤΕ 21 there was not a Unity in 
Heathens’ opinion of a1. 37 Church-government I. 330, 331 
κε Methods to delude eA? © 518 κί general—of Basle. Ill. >a 
¢  Popish doctrines of iT. 84 tf «of Carthage a. . 115 
τ Preferred by heathens to A “ of Chalcedon I. 188 
honour. II 37 ; «¢ of Compeigne III. 105 
ἐν Satisfied by the Christian 66 a of Constance 111... a 
religion II 312 ( ε of Constantinople II]. 208 
τ Scrupulous : ik: 602 ἐ “νυ οὗ Ephesus - ‘Ul. "209 
ἐν Society sustained by es 165 ( τί of Florence TT. (oom 
««  Usurpations over, by the Ro- « “ of Lateran |. ae 
man Priests Ill. 293 « τ of Nice ‘ III. 209 
Consent, Author of universal IL: at 2ee ( ee of Pisa » 1D. * oe 
Consideration ‘ [ ε ἊΝ νυ  198 ( ἐς  erairemt IIT. 54, 269 
Constance, council of : ἱ Ill. 72] Courtesy, non-compliance with, an 
Constantine, Pope - +. It. 62] — imputation on religion Π.- 39, 40 
Constantine the Great—donation of Covetousness produced by the disbe- 
pretended by - lief of Divine Providence : il. {8 
the Court of Creation—Beauty of : ἡ ἢν ΣΝ 
Rome TIE. 190 ( Manner of } ; UT. oa 
9 m first Council in ( of the world, error concern-~ 
the reign of III. 190 ing : ; . ἢ oe 
> % judgment of . ae Order of ; ‘ Il. 5805 
concerning v6 Reason of . Lae 
Eusebius II. 129. Credulity, compared with incredulity Il. 2650 
Constantinople, the Council of Ill. 208 | Creed of Pope Pius IV. : TIT. 2055 
Constitutions of Clement . III. 143) Creed, the Apostles’, so called Il. 569 
Consubstantialists, the : iglbery peo «” the attribute of God mention- 
Contemplation of the future state 1. 456 ed in Il. 2a 
Content in religion ‘ : ἄς 23 | Cross of Christ—Refer to “ Sufferings 
Contentedness from faith , Ii. 200} of Christ.” ἢ 
Contentions, interposition in and ma- Crucifixion of Christ Ἶ II. 652 
nagement of : ; ἵν 294) Cup in the Sacrament—withholden 
Contentment, the virtue of I, 414, 424 from the Laity by 
acts of 11; 415 Roman Priests III. 167 
ες attainment of Be 424 ( “ Cause of it III. 168 
Ἴ demeanour from i 421 Custom and example—in sin . 1. oS 
ag effects of 1. 417 ‘“« Pleas of against 
" inducements for a 452 religion vain II. 40 
os learning of i. 424 ( ( Remedy οὗ οὐ ae 515 
{ object of i, 414 | Custom in sinning, authority of II. 248 
re persuasions to i, 425 εἰ «¢  Mischiefs of i. a 
id promotion of I. 444—461]| Customs, innocent, to be observed I. 307 
e with God . . TL 495] Gvertan—account by, of Peter’s arp 
τ with our own state I. 430—444| macy of order. ‘ TIL. : 98 
ἐς with ourselves é 427 | Cyrin— 11. 249 
Contests : elit 234| “ Appeals ‘introduced "γ᾽ ΚΣ IL.” ae 
Conrroversies—Ancient 7 III. 148| <« Substituted for Celestin in the 
4 Determination of Til. 146 general Council ot Ephesus ΠῚ. 214 
Conversation, rules for : Il. 12 
Council of Compeigne » {11,0 206 Ὁ. 
“ Style of Bishops by . ΠῚ. 105] Daille on the right use of the Fa- 
Councin or TRENT— ¢ DI.» §4 thers . ΠῚ. ΤΣ 
“ ec Character of III. 269] Damasus, Pope Ill. 63 
. we False notions of ( Epistle of respecting the 
respecting jus- Pope’s Supremac rs u- 
tifying faith II. 216 sist : rv ΠῚ. 182 
Ἧ 4 Injunctions of ἃ- Danger of bad company . tf aa 
bout the Popes’ Deacons, institution of  . . is 58 
supremacy III. 67] Dealings of God with men ᾿ 73 
Councirs—Authority of . ΣΡ Dealings of God, consideration of the eo ‘74 
“4 Call of, at first, Ἢ 11, 209 ( «influences of the Il. 76 
“ Celebration of i . Ill, 206 ( “  justiceof the . IL. 7 
- 
+ 
. 


INDEX OF SUBJECTS. 


Vou. Pace. 


PeaTH—contemplation of it wise I. 
“ of Friends 


«¢ Philosophers’ viewsof  . I. 
“ yemembrances after : Ι 
Ῥεατπ or CHRIST Ὶ i. 


- adjuncts of ttre Seri. 
belief of the ‘ II. 


“ “ benefits of the - a. 

« ἐ effects of the | Per 

“ “ influence of faith in 
the . 


nature of the 4 ΤΙ. 


433 
517 
505 
664 
656 
671 
471 
670 


671 
441 


575 


Vou. Pace. 


517 Discipline, church, dispensation from ILI. 
‘ 


“ ecclesiastical laws 


concerning πε 
. “ form of in the pri- 
mitive churches III. 


“ “Jaws for enacted by 


Emperors ΕΞ ΠΕ 
order of Ill. 
violation of Ill. 
Discontent, from overvaluing world- 

ly possessions 
Tespeneations ecclesiastical _ 


“ ({ 
“ee “ 


: Ii. 
“ authority for III. 167,278 


231 
228 
228 
231 , 
228 . 
322 


459 
206 


-“ < practical influences of If. 473 
DecaLocue—deposition of 12 ὅς “ for unlawful 
6 Obligation of on Chris- marriages 
tians 3 3 Tit, “+ 44 by Roman 
ee Primary applicationof III, 12 Priests Ill. 208 
Decrees of Popes against the ancient “ “ἐς grants of for 
canons. ὁ é TLE, * 222 various in- 
* Introduction of the ἘΠ. 231 iquities by 
DecrETAL Erist1es, advantage of to Roman 
Rome . : > 25H.” 291 Priests and 
ς Forgery of d We 211 Prelates Il. 204 
Degrees of reward and punishment - | Dispensing with laws by the Pope 
_ hereafter ; I 529 and his ‘ spiritual Janizaries’ III. 230 
Delay in religion danger of I 518 | Disputes abounding in the Church 
a ra folly of A 522 universal 220 

“ of repentance : ; Τ᾿ 527 | Dissensions among the people under 

*¢ mischief of I 518 the Papal yoke III. 198 
Delight in learning I 608 « mischiefsof the III. 198 

«in religion . 1. 472 “ “ profit of to the 
Deluge of the world the goodness of Court of Rome, 

God in ‘ Il. 57 and their Je- | 
Through infidelity : . 2 17 suit Priests If. 203 
Democracy ] : 3 I, 587 . reconciliation of among 

᾿ Deposition of Marcianus Ill. 248 Christians 3236 
“ Popes III. 138 | Divine assistance in religion ὧν a 407 
Ἂν Prelates : . III. 248] Divine interpositions prove the ex- 
Descent of Christ into Hell . IL. 475--674|  istence of God ‘ : II. 268, 585 
Detraction : Τὶ 203 | Divine justice, instances of 4 If. 55 
4 acts of I. 20f | Divine mercy, illustrated by the di- 
“ baseness of I, 208 vine justice ὑ Il. 268—270 
δ᾿ causes of I, 206 | Divine Providence ; Il. 263 
3 evil effects of I. 209 | Divine Revelation, belief in οὖς Der 167 
fF folly of I. 208 « “y benefits of : ἯΙ. 313 
Ἂ impiety of I, 207 a “ character of Sy 4 S816 
2 injustice of I, 207 a « ground of absolute 
« irregularities from 1, 207 belief 157 
a mischiefs of εἰ i, 209 ue * necessity of ¢- Ibe, 3 
“ noxious to society I. 209 | Doctrine of the Papists respecting the 
“ obstructions arising from διποῖρνεε: ἘΝ uncertain and illu- 
to goodness 208] sory Ill. 67 
“ pravity of , I, 207 | Doing all i in the name of Christ ) 377 
ἐξ uncharitableness of L 207} “ asin his presence I, 386 
Devil, the need of the from infi- « by his command 5 I. 379 

delity Il. 176} “ explication of the phrase ἔπος τ 

Devotion ὁ I 456} “ from affection I. 378 
« contentment from we 456} “ in his strength I, 380 
“ efficacy of : , I. 457 “ in imitation of him I. 380 
«« grace procured by I. 456} “ on his behalf  & 3738 
«performance of I. 164} “ with honour to him I, 378 
a - private Il. 11 “ with hope of success I, 383 
“ public ‘ ὃ Ἶ Il. 15 “ with invocation for his blessing 

Dignity of Peter τς ἂν and aid ; ς 384 

Dionysius the Areopagite ΠῚ. 144 | Dominion, titles to ; - Il. 418 

Dioscorus of Alexandria ΠῚ. 252} Dreams - ; ; ; Il. 266 

Directions for advice. . ΨΩ 6 

Discipline, ehurch , ΠΙ. 231 Ἑ. 

“ and order II. 231] Earth, the II. 301, 620 
a 


516 - INDEX OF SUBJECTS. 


Vou. Pace. 
Ecclesiastical censures voy Ew 206 
es jurisdiction . IT. = 232 
ἐπ orders, antiquity of III. 331 
- «« distinction of III. 228 
> persons 2 : Ill. 85 
ὦ Refer to “ Priests.” 
τ presidencies of human 
origin Ξ HI. 187 
- traditions at. ΠΕΡ EEL - #167 
Effects supernatural ‘ ; E. ..;264 
a ¥ causes of iphe.. 263 
“ enumeration of II. 265, 266 
» Ἢ objects for which 
they are 
wrought i. . 270 
Refer to “ Miracles.” 
Emperors, authority of 211} 
- calling of Councils and Sy- 
nods by il. 207 
5 confirmation of the elec- 
tion of Popes by ii. 233 
1 Presidents of ancient Coun- 
cils and Synods, either 
in person or by deputy III. 213 
μ᾿ testimony concerning their 
ecclesiastical authority 
by Roman Pontiffs BE y. al 
Empires, increase of 3 : ὙΠῸ 288 
-: neglect of religion by the 
rulers and people of ἢ. 42 
( original of " ‘ Ill. 198 
τὶ ruin of through impiety, ) 
and irreligion II 42 
Employment honest, the means of 
contentment : 458 
Emulation, power of, to excite to vir- 
tue 3 , 5, 395 
Enactment of laws : : HY... 231 
Endeavours, our own, ori i to 
happiness - 406 
Enemies, love of, required 1, 909 
ω “proved by the suf- 
feringsof Christ II. 459 
Enemies of the Christian “religion IJ. 189 
Envy—absurdity of ΤΙ. 34 
“ Fear of, for the sake of religion II. 35 
“ mischief of . Il. 35 
“‘ opposed to the Christian religion ΤΙ; -173 
Ephesus, Council of Ty. 5911 
Epicureans, the false aa of re- 
futed ἴ 24 
Epicurus, opinions of on the bestow- 
ment of benefits I. 311 
ὦ “on the production of 
man : a) 244 
Episcopacy, alleged design for iy, 123 
Equality of the Apostles ᾿ III. 82, 85 
“ οὗ Bishops Ἶ Ill. 177 


Equivocations sanctioned by the Ro- 
mish Priesthood 


Error, mischiefs of 2 I. 
‘of the Collyridians P Il. 
Errors of the Romanists bs a dah 
Eucharist, the ; j 3 Π]. 
Eugenius, Pope III. 
Eusebius, character of by Constan- 
tine 
6 testimony of respecting 


Clemens Romanus 


Vou. Pace. 


Eutychians, the heresy of the, con- 
futed by the ascension of Christ II. 510 
Events, future predicted : II. 264, 584 
Events—proofs of a divine special 
Providence : « ἘΞ ΤΟΝ 


τ reasonableness of I. 114 
ἐ strangeness of I 112 
4 suddennessof . A k. 113 
Everlasting life é τ IL 566, ΙΒ 
Evil-speaking in general ‘ I. 174 
τ cautions concerning 1, 178---184. 
é condemnation of i. 184 
“ duty respecting I. 174, 176 
( explicationof-  . L 174 
« folly οὖ. I. 186 
re inconsistent with religion , 16Ν 
és indecorum of Ξ Τ' 188 
ee inducementsagainst I 184 
“4 limits of duty respecting 
I. 176—178 
6 mischiefs of Ξ 185 
ee _ perversion of the design 
of speech 186 
es prohibition of 184 
- punishment denounced 
against > 184 
a symptoms of a disorder- 
ed mind 185 


Example and custom, vain pleas a- 


Examples of holy persons _ , 


[1 


Excellence of good- examples 


bad, mischiefs of 
duty concerning 
good, the best. directions 


humana, imperfection of 
imitation of 

imitation of Christ’s 
obligations respecting 
power of ς ; 
Scripture instruction ‘con- 


a 


best. directions for pre- 


exceed in excellence 
_ lessons for our improve- 


gainst religion 


for practice 


cerning 


dvantage of above pre- 
cepts 


cepts 


ment 


-ι SH μοι : 
all μιν : et = Lae ae gl ee = = A a 4) 
i 
Oo 
μ- 


Excommunicated persons, not admit- 

ted into communion by other 

churches in primitive antiquity II. 321, 336 
Excommunication of Princes 1Π. 62, 204 
Execution of divine justice arn 55 
Exemption of Roman Priests from 


secular jurisdiction by the Popes _ III. 


Exemptions—the Roman Pontiffs not 
authorized to grant 4 . i aa 


“ 


“ 


Existence, degrees of . Il, 246 
Existence of God U. 232-271; 577—604 


proofs of from the 
belief in a future 
judgment . Doe 
frame of the world II. 292, 
242, vd 
human nature _ II, 242253 
579, 580 
supernatural effects II. 263 


_Vox. Pace. 


a of God, universal consent 


f ‘of mankind II. 252-262, 582 


F. 
_ Facetiousness I 150 
νὴ allowance of I 151 
ἡ examples for I 154 
Hy) good for the confutation 
of error I 153 
4 harmless : yi 151 
mys ironical : I 152 
a limits of I 154 
as useful for reproof I 152 
ff useful in retort I 153 
x utility of against unjust 
obloquy and neo 1. 153 
᾿ warrantable I, 154 
Faith i in God and Christ ἃ Il. 176, 573 
acceptable to God Σ Mg.*; 176 
“ and compliance with the grace 
of God ‘ 182 
“and compliance with the provi- 
dence of God 183 
*« and good conscience always i in- 
separable : . sip eins 279 
« and hope in God Il. 473 
“ and works Ew, - 376 
“benefits of : Hs): 396 
“ conduit of divine grace Mey WA 
“ content from As. 200 
“description of Il... 192 
“ effects of Il, 195 
“ examples of its power "III. 204—206 
“¢ fruit of God’s spirit Ties, 183 
“ gives knowledge me ALT 
“implies a good useof reason I. 180 
“increase of II. 186, 189 
“ from the consideration of 
Christ’s resurrection 1, 498 
4 from the consideration of 
Christ’s sufferings, Hy... 457 
“influences of II. | 195 
“ ingredients of 11. 188, 189 
«joy from II. 200 
“ justifying © II. 206 
«« mistakes concerning iI. . 192 
‘nature of . me Go STF 
“ objections against De * 17% 
“ original of ᾿ if... 189 
‘¢ power of , III. 204—206 
«preservation of the unity of the 
church by , III. 315 
«previous to pardon Bee: 518 
‘* proceeds from sincerity anda 
sound judgment II 186 
“ proof of piety II 176 
“reasonableness of Il 180 
“ root of spiritual life II 176 
“source of knowledge . ΠΣ LTT 
“ unity ofthe Church preserved by HI. 315 
“ value of, as implying divine 
knowledge F Bs ΤΊΣ 
“ voluntary I, 192 
“ without reason impossible II. 180 
“ wrought in us , Il. 473 
_Fataer—tTitle ᾿ II, 271—295 
«attributed to God Il. 277 
“ import of the name La isates 
to Π 272 


INDEX OF SUBJECTS. 


577 


Vou. Pace. 
PAaTHER, RE of that title of God 
on us II, 288 
«reasons for calling “God our 
Father” 272 
Father, iniquity of panished in his 
posterity il 23 
Faters—account by, of Peter's 
dignity UL. a 
g Bellarmin’s accountof III. 111 
ἦς censure of their writings III. Mis 
11 
a character of the III. 150, 151 
ει detesiation of the errors 
of the Collyndians, ad 
the T. 443 
τ expressions by culpable ΠῚ 111— 
113 
* notice of Peter’s dignity 
by : Ἶ ᾿ 77 
τ views of respecting Pe- 
ter’s primacy diode. «TD 
és writings of Il, 111 
Frar— TL, sing 49 
“base, prejudicial 4 1. 32 


“ causes of infidelity 


. IL. 166—172 


“ God the special object of Il, 34 
«“ power of oy; Adee i 
«“ prejudice to religion ‘from 
base fear 4 Il. 32 
Fear or Gop— Il. 34 
66 duty and obligation of 
the 94 
of promoted by the be- 
lief of divine provi- 
dence ‘ L 119 
(ἐ fear of man Il. 32, 33 
Freep my SaeEr—Romish exposition 
of ᾿ ἃ 100 
δε ἽΝ ἐς true interpretation 
of ΠῚ. 107 
Felix III. Pope Σὰ) ὗς 
Festivats—Jewish and Christian 1. 138 
a business on ‘ Ἐπ.» 1 
ὦ christian ‘ — we {808 
¢ commemoration of II. 138 
« correspondence of II. 138 
“ Jewish II. 138 
Fidelity—contempt of Il. 174 
ἐς mischiefs arising from 
want of 1, 1 
Fierceness, ἃ cause of infidelity. τ ee 6 
FJattery—mischief, remedy, and sin 
of 4 ; : ᾿ II. 484, 485 
Flavianus, Pope εὖ ML 351 
Flood the, the goodness of God in 
sending ‘ ; eon’ ἢ 57 
Florence, council of lil. 69 
Foolish talking , I, 149 
4 “« attributes of I, 155 
ἊΝ “ includes obscenity 1. 155 
Ἄ « _ profaneness I, 159 
" ς. seurrility 1, 156 
> ‘ ΕἙΣναϊΐηῃ boasting ol. 161 
δ᾿ « —_ want of seriousness I, 161 
« precept concerning LI. 149 
¢ prohibition of . 195 
ὡς « properties of, evil 1. 155 
Forgery of the Decretal Epistles Ill. 20 
Forgiveness of sins . ITI, 559, 710 


, «>. Dao 


578 


Vor. Pace. 
Fortune, character of that idol, and 
the pretended powers of disclaimed II. 318 
Friendship, obtained by religious 
practice ΩΣ Ὁ 90 


Future events, predictions of IJ. 264, 584 
G. 
Gelasius, Pope 2 jo he mi. 61 
General Councils f Il. 206 
German Ubiquitaries, confutation of 
from the ascension of Christ + ie 
Gift of the Holy Ghost - a.  ΎὙ537 
“ benefits from the IT. 142—148 
“ nature of the ; 3 Ye ὯΝ 
Glory —Yain : : : Il. 7 
indecorous : : if. 9 
“ infatuation of . Il. 8 
“ injustice of : ΣΕ Β 8 
« mischief of : : . 9 
“ not satisfying : τὰ ΑΝ 01} 8 
“ uncertainty of : 3 Il. 8 
« unprofitable : " Il. 8 
Glosses of the Romanists on the 
Scriptures : Ill. 110 
«corruptions of the ΡΤ). 41Ὶ 
“partiality of the ; TIE. -112 
Gnostic heresy the, concerning two 
gods i . 303 
Gop—actions of determination con- 
cerning ἢ ‘ Aces | 129 
“ almighty II. 283, 610 
“ attributes of ; : a i 576 
“benefactor F ΑΝ; 77 
“ benefits of right conceptions 
respecting 185 
*« christianity only represents 
aright . II. 258, 259 
“ ereation of the world by Il. 263 
‘“« determination of the actions of I. 129 
“ duty to , : ὃ I, 412 
“ eternity of : Jee. 3) Ae 
“ig ἐσίβίεποα of, proved— 
+ from human nature II. 242 
εἰ - from 2 ia ef- 
fects i, 263 
ᾧ ἐν the belief of a future 
judgment : 270 
“ κι the frame of the 
world : II. 7932 
ἐξ τ universal consent II. 262 
“ father the II. 271, 604 
“goodness of . IL. 49—64 
“ government of the world by ΤΊ. ae 
« hand of . : 3 E: 112 
“ honouring of 3 : ee 31 
‘“ immutability of Ἶ j LE; “82 
“import of the titles of Aad Fite y 
“ maker of heaven and earth 11. 295, 616 
“ names of . 1. - as 
“ notions of the perfections of I 37 
“ obligations to I, 77, 412 
“ omniscience of I. 495, 516 
“ perfections of 4 a 576 
“ power of ΜΗ in the hea- 
΄, vens ‘ II. 239—241 
«providence of I. 112 
“ representation of by ‘the Chris- 
tian religion , ; II. 185 
* right conceptions of II. 185 


INDEX OF SUBJECTS. 


Gop, right titles of : Bde 0 Oe 


« unity of proved— 
as “from the harmony in the 
universe 
from the suffrages of all 
mankind : 
“ wisdom of displayed in the 
heavens é 
“« worship of 
God Almighty 


{ as 


God the Father Il. 271, 604 
by the adoption of Christ’s 
rethren : ἘΠ oe 
“ cause of all things . 1. 9.0 
“( ογρδῖου of the universe . It. ΠΣ 
“ effects of our alliance with Il. 279 
“ faith, hope, and devotion to- 
wards Τ.. 2am 
“ gracious designs of, towards us II. 280 
“ humility from us in reference to Il. 279 
“ imitation of . ἢ. Oia 
«“ lessons taught by the title il, 2a 
“obedience to ot iL oe 
“ of all good men : . IL 2a 
OF christians 3 i. 2a 
“ of intellectual beings .- Ἢ. ae 
“ of Israel ; a Il. 278 
“ of mankind in general : IL. - 2a 
“raises believers in Christ to | 
glory ‘ IL 2a 
“receives all who trust in him i, 2 
“ reliance on the good ΕΣ , 
dence of : . 2am 
“renewal of our nature by IL. 27am 
“reverence from mandueto MII. 277 
“« submission to II. 280 
“teaches us to love all our fellow 
mortals : é . | 9388 
Godliness : i: 9. 
«affords the best friendship 
and society 2° 29° 
“« blessings of to posterity _—_‘I. 19 , 
“comfort in affliction by La 
‘deliverance by from trouble I. 18 
«“ enjoyment of the fruits of 
industry by ; . ΡΝ 
“ enlightens the mind iB 20 
‘“« ~ furnishes beneficial employ- 
ment ae 28 
«“ good name through. a 19 
& guidance by I, 18 
«“ improvement of by. exercise I. 31 
“Jong life by : ΝΣ 18 
“ peace δῃὰ joy Ὁ. I 18, 22,5 
«“  preferment by q 
«prescribes the best rules of 
action ; Te 20. 
«preservation in safety by I. 18 
“¢  produces happiness I. ε΄ 
τὰ profitable 3 I. 
ec for all other good I. ae 
és «« for the world to 
come «| ae i 
« « for this life . “ee it 
a“ “ to all men 5 il; 
ὧν “to every condition 
of life I 13 


TI. 239—241 


‘. 
: aay 283—294, 610 
God, maker of Heaven and earth II. 295-310, 
616 


37 


=~ 


INDEX OF SUBJECTS. 


Vou. Pace. 
θυ... promotes vanial inter- 
course 90 
<¢ prosperity from deuce . ‘1. 18 
«protection from in danger I. 18 
“ reconciles enemies E 30 
«“  rectifies human practice I, 20 
“ satisfaction of our desires by I. 18 
«“ supply of wants through 1. 18 
«support in trouble by i, 18 
“ the blessing of solitude I. 31 
“ utility of i & 20 
« wisdom in acquiring of En 91 
Good company a remedy ae dis- 
content I. 458 
Goodness of God ‘displayed Il. 49—64 
“effects produced by the con- 
sideration of the Il. 62—64 
‘in divine justice Il. 55 
“in divine providence lI. ol 
“in the deliverance of Israel 
and Judah into Assyrian 
thraldom ee © 58 
« jin the deluge universal Il. o7 
‘ in the destruction of Jeru- 
salem Il. 60 
“ in the exclusion of Adam 
and Eve from the garden 
in Eden ὲ ἘΣ, 56 
“ in the extripation of the Ca- 
naanites f 58 
“ inthe frame of nature ΠΙ. 50 
Gospel benefits and doctrines of 
made void by infidelity II. 166 
“« ignorance of mM. ° 367 
“ nations unacquainted with II. 87, 99 
“perfection of é II. 259 


“ prejudices against 
«“ terror of 
Government—civil destroyed by A- 


IL, 167, 168 
II, | 223 


theists | ee 118 
“ maintenance of I. 131 
oe of the church Ill. 187 
μι support of by religion I. 132 
Refer to “ Societies.” 
Governors of the Chiirch bul Le 38s 
Grace, abuse of ‘ I. 525 
communication of to heathens II. 95 
«“ danger in abusing of by ne 
of repentance 1 525 
«« dispositions for receiving II. 103 
“ effects of in heathens Il. 95 
“ falling from ἘΠ. 21} 
«“ οἵ God ‘ II. 92, 93 
«previous dispositions for I. 525 
“reception of : II. 103 
“ state of a. Χ215 
Gratitude, learned from Christ’s suf- 
ferings : - ; Il. 456 
Garcory L Pope ; ILI. 61, 62 
“ authority of, against 
the papal titles IIL. 103—105 
“ “ character of, Ill, 103 
Gregory II. Pope IIT. 61, 62 
Gregory VII. Pope - Ik 59 
Gregory Nazianzen, denunciations by, 
against Ecclesiastical Councils LT. 160, 178 
Grief and pain i.” 305 
Grotius, a of on | justifying 
faith II 229 


579 


Vou. Pace. 
Grotius, improper companions of, re- 
specting the twonaturesof . 


Christ Il. 431 
Gunpowder treason the, of Novem- 
ber 5, 1605 ‘ I, 108—124 
H. 
Hades, interpretation of, Il. 476 
Hadrianus <« Tae 
Hamakom, title of the J ewish Doctors II. 288 
Happiness, attainment of by religion I. 26 
as future I 559 
“ “consideration of, 
means of con- 
tentment oar 456 
« “ degrees of, I, 529 
ee hope of x. 2 
se sought from the remem- 
brance of the shortness 
of life I. 509 
Hardness of heart Il. 168 
Harmony of the world, proof of the 
Unity of God 261 
“Hear,” in the scriptures, meaning 
of oi. 482 
Hearers, religious, “character of I. 603 
Heart—the chief seat of the soul 1. 481 
“ deceitful ont 484 
« diligence respecting the 
keeping of the ne” 480 
«“ knowledge of, ΕΝ ho- 
liness~ : fe 494 
«“ keeping ofthe : ae ΝΣ 480 
cs advantage of ] 486 
os % conduces to the 
knowledge of 
human nature I. 495 
ε “ defends against 
the harsh cen- 
sures of others I. 487 
“ os destroys self-con- 
ceit : 486 
( ts disposes to a so- 
ber mind I, 491 
ἐς “ extirpates _ self- 


love F I. 486 
imparts prudence 
and wisdom 1. 
moderates the pas- 
sions | F 
necessary to the 
well govern- 
ment of the 
heart ; I, 
preserves from 
mistakes iL 
produces equani- 
mity, patience 
and solace I, 
promotes godly 
practice I. 
prompts to expe- 
dition and con- 
stancy in duty 1. 
reforms the heart 
and life I. 
regulates our 
prayers and 


thanksgivings I. 493 


580 
Vou. Pace. 
> keeping of the, spiritualizes 
devotion I. 493 
“ — duty-of 3 ν᾿ B 482 
“meaning of the phrase ¥ 481 
«neglect Of, mischievous I. ~°484 
Heathen mythology II. 257, 258 
Heaven . a 296, 617 
‘¢ ancient fathers declared in- 
; accessible before Christ’s 
ascension : $ II. 508 
«“ extent of the meaning of ily «297 
~  & place of God’s special pres- 
ence ον, 09 
“ signification of the word. i: 296 
Heavens the, discovery 'by of infinite 
wisdom and power II. 239, 240 
« Jewish notion of II. 296, 617 
Hell— - II. 476, 675 
«“ descent of Christ to II. 475, 676 
id - vain conceits respect- 
ing : . II. 480, 679 
“ torments of Il. 567 
Heresy, of Gnostics concerning two 
Gods 303 
“ of Simony, Popes cuilty of 
the Rae’ 3) 
“Heretics, ancient confatations of Ill, 86 
« denounced Hil.’ “G6 
Hermogenes, error of concerning the 
creation of the world : 303 
Holiness promoted by knowledge of 
the heart : : ‘ 1..4902, 494 
Hoty Guost— IL. 542, 694 
ἐξ attestation of to the 
Christian religion II. 393 
blasphemy against II. 548 
τὰ divinity of II. 550 
3 efficacy of II. 436 
a effusion of 2 il. 393 
a i gift of Se ἢ 
9d God. II. 550 
a miraculous efficacy of II. 436 
ἀν name of if. -**-542 
τς nature of Il. . 544 
- offices of II. 555 
᾿ “ operations of Il. 556 
ἐς origin of II. 554 
¢ Tlapaxdpros, Il. 556 
a personality of Il. ~ 546 
“ procession of . II, 554 
Holy life, promoted by the knowledge 
of our own hearts < I. 492, 494 
Honesty Il. 12 
ae public behaviour II. 16 
«< before men : ai. 16 
a «“ advantages to the 
world Il. 27 
66 «“ beneficial to ourselves II. 29 
“ ‘* beneficial to society 
around us 5 Il. 16 
6“ “ claimed by piety II. 22 
a “ demanded by charity 
to ourneighbours 11. 24 
vd “exacted by justice Il. 25 
“ «“ maintains the dignity 
of the christian pro- 
fession ‘ 20 
“ “ necessary for the honour 
» of God els iv 


« ᾿- 


18 


INDEX OF SUBJECTS. 


Honesty before men, needful to pre- 


( έι 


“ {ς 


( duties of 
“ excuses for the neglect of ai. 
“ affectation of not being hy- 


Vou. Pac 
iam i 
serve a good σέων: : 
tion 


proof of good princi- 
ples I 


required by virtue ΠΙ. 
: Il. 


pocritical ek Ὁ 
deference to the opin- 
ion of an ungodly 
world Il. 
dislike of singularity I. 
dread ofenvy . IL. 
expectation of re- 
proach or ridicule II. 
fear of man the Il. 
pretended alarm lest 
religion should be. 
dishonoured 
sinful cowardice 
solicitude to be deem- 
ed courteous 
the vain plea of affect- 
ed discretion, which 
is perverse wisdom 


Il. 
ΕἸ. 


and subtle craft II. “48. 
‘¢ Meaning of : a. 13 
(τς Neslect-of -ῷ Σ Ξ . IL. 382-48. 
‘obligations to 8 iL 16 
Honorius, Pope Th ἦν III. 285 
Honour, true I. : 
attainment of να Ἷ 
“ Desire of : I, 39. 
“ in religion Ἶ I. 14 
“Security of 3 35° 
“¢ Usefulness of ras 
«“ Worldly, σα of ὃ 
Honouring of God Ἄ ΤΣ 31 
benefits of . I. 36, 42 
«“ ~ characters of Ι 30 
“« duty of Seyi ΤΗΝ 86 
‘¢ honourable to man i: 42 
“ leads to imitation of him 11. 42 
«« manifested by—dedication " 
of our propert ; 
to hint * Ἶ 1. 39° 
ne “ esteemofhim I. 81. 
τ “humility before 
him , I. 39° 
“4 ‘¢ improvement of 
our talents to a 
his -praise I, 39 
‘¢ penitence towards a 
him Ξ 39. 
“ νι κ΄ practice of piety I. 38 
i “ regard for his ᾿ 
servants L 39 
( ‘¢ religious duty ᾿ 
fulfilled ᾿: 38 
᾿- “ respect for his Ἰ 
sanctuary x 39. 
εἴ “ reverence for him I. 37 
( “submission to his ~<a 
will As 39 
“ pleasantness of I. 41 
« reasonablenessof . I. 41} 
( reward of I. 31 
} 
Ἂν" 


‘ 


INDEX OF SUBJECTS. 


Vou. Pace. 
‘Honouring of God, the cause of being 


honoured by him ; 43 
Hope ; advantage of iu affliction 1. 440, 546 
Human judgment ‘ 3 211 
Human knowledge uncertain ΤῈ --179 


Human Nature ake the existence 
. ΕΣ Ι 


of God I, 242—252, 280 
Human Soul ἀρ 2a 
Homzirx—Acceptableness of, toGodII. 215 

Contentment from I. 454,459 
“ Enjoined upon Christ’s 
_ Apostles and followers III. 83 
δέ Faith enlarged by ae | A 
τω Increaseth faith SG} = 199 
o, 6s Learned by the conside- 
ration of Christ’s suf- 
ferings ‘ 7 : 371 
6 Of Christ . , Ba Ἢ 408 
“ Proceeds from faith a), 199 
ὦ Procures content I. 454, 459 
ss Taught by Christ’s ex- 
ample I, 402 
ae δὴ Christ’s suf- 
ferings I. 371 
“ ἐξ Religion 1. 13 
ἐ Wrought in us, by the 
consideration of Christ’s 
assuming human na- 
ture ; Hi” 433 
Our dependence uponGodII. 279 
Humovr—a cause of Infidelity Il. 169 
“ Delicacy of . : , Il. 168 
Hypocrisy— ν κά μὰ | ἰ 12 
as Avoiding ~ Sie : I. 516 
a Beating π᾿ Il. 38 
« Virtue sometimes miscalled II. 39 
Ὡς Hypostasis, the word not 
admitted by the Latin 
Fathers 546 
I. 
Idleness . “ : 5 I. 548 
Idolatry oe) | 0.18 

“© “adoration of the Virgin Mie II. 443 

“ danger of Ill. 19 

« destructionof . . i: 3 

“ forbidden ‘ 5 58 

*“ Gospel the, shows how to ex- 

tirpate . ; ἡ «ik .369 

“ original of | | ae 

“prohibition of steele... 20 

6 omish ‘TL. 442; III. 286 

“ unreasonable. Il. 18 

“ worship of the Virgin Mary i is ΠῚ, 286 
Ignatius. wus Ill. 144 
Ignorance, mischiefs of ° 485 

of mankind before Christ’ 5 
coming . ὃς ‘ 1, , 191 
ἐς οἵ Pops , Ill. 275 
of the Gospel among some 
nations II, 87 
= " not an argu- 
ment against 
divine Prov- 
idence . Il. 87 
* “ not an argu- 
ment against 
Redemption 
by Jesus II. 100 
77 


on th. "ἃ 
" 


581 


Vou. Pace. 
Ignorance of the common people ag- 
grandizes the Papal court 


and hierarchy . 167 

Ἔ of the Scriptures service- 
able to the Jesuit Priests ΠῚ. 289 
Illustrations of divine justice II. 268, 269 
- of divine mercy Il. 55, 56 
Image—worship ; ΜΙ ae 
** contrary to Scripture III. 18—22 
Immaculate conception, the . Ill. 954 
Imitators of Christ’ . : : Ι. 388 
“duty of being ᾿ τς Ἂς 389 
Impartiality a divine attribute II. 66, 70 
Imposition of Romish vows, the Ill. 167 
Improvement of time . ee ἵ 514 
INCARNATION OF CHRIST— = 428, 642 
ἐξ Benefits of 11. 434—436 
« Influence of II. 433 
5 Mannerof If. 436 
4 Reasons οὗ If. 437 
ἐξ use of . II. 438 
Incredulity compared with credulity II. 268 
Indifference in religion, danger of 11. 47 
Indulgences, Romish ; Ill. 205 
Industry : ὦ 534, 553, 562, 567 
Industry in general 1. 534 

66 ( affords great com- 
fort ; 546 

( es befits our constitu- 
tion , ΒΝ": 535 
( “ defends against sin I. 548 

( “ enforced by all 
kinds of examples I. 551 

66 “ essential to nation- 
al prosperity I. 551 
“ “ examples urge I 551 
a “ facilitates action I. 544 
“ ε fruits of I 537 
“ guards virtue I 548 

“ « ‘improves our na- 
ture | 535 

( a increases our de- 
light I 445 

a“ a indispensable to 

promote learning, 

morality, and per- 

sonal improve- 
ment . ; I, 551 
6“ “ inducements to 1. 535 
“6 “6 man designed for I. 536 

6“ “ manifests an inde- 
pendent spirit 547 
“ “ necessity of 536 

“ « needful in all rela- 
tions : 549 

“ “ obstructs the inter- 

meddling with 

the affairs of 
others ‘ I. 548 
“ “ prevents trouble 1. 544 
“ “ produces ease I, 544 

66 “ promotes ἫΝ» ha- 
bits I. 544 

“ 6“ proves a generous 
heart . I, 549 
“ “ reward οὔ, I, 537—544 

« “ required by our 

condition in ae 
world ‘ ) 4 536 

ὃ . 


582 


ie Vou. Pace. 
Industry in general requisite in every 
condition 


“ “* yemoves vain so- 


licitude 546 
~ is satisfies reasona- 
ble desires. F; 546 
a 6c sweetens our en- 
joyments . 1. 543 
τί want of, is the 
source of all mis- 
chief . 5 i 552 
Industry in our calling, as chris- 
tians . 1: 553—562 
«¢ the parent of all virtues I. 553 


Industry i in our calling as Gentlemen I. 562—567 
enforced by the examples of 
I 


Jesus ἔ 607 
ἐς implied in the notion of a 
Gentleman : : ΕΝ 566. 
‘6 labour of . Maer ς 567 
“ obligation to with regard to 
δ ener. ᾿ 565 
“required by duty to himself I. 566 
«respect to God demands I. 563 


Pndastry, in our calling, as Scholars 1. 567—575 


design of scholarship claims I, 567 
Ee excellency of scholarship 
promotes. : : is 569 
«exhortation to. : a; 575 
«extent of scholarship claims I. 568 
‘« matter of scholarship de- 
mands z. 568 
“nature of scholarship requires I. 567 
«¢ profitableness of . ; ie 574 
«usefulness of . as 569 
«« want of is blamable by man- 
kind ‘ 570 
οι sai defective in our- 
selves’: ἢ i, O75 
ὦ ingratitude to God I. 575 
ἐς +worth of scholarship en- 
forces 4 . 1, 569—574 
Inratizitiry Papat—causes of the 
pretences to HF. 980 
a: corruption of man- 
ners by... 11. 209 
ἐν Mothers of incor- 
rigibility HH, 168 
ce of Councils Lit? 6. 
a“ pretences to ΠΤ it eae 
iy tyranny of the 111. 156 
Infidelity fe" AGS 
apostasy of the devil through ieee be ἢ 
“© causeofsin . : a. ole 
“ — Causes of, the pretences to Il. 166 
se 4 ‘animosity of spirit 
to law and res- 
traint , ee) 
{ ey bad judgment 11. Ὁ 60} 
( a baseness . ae! aca ἸᾺ 
“ ἐξ blind zeal. i.” ee 
és “ carelessness ΠΝ 466 
“ 6 humour . 1. 08 
ts τ ignorant prejudice Ms: ay 
vd “ ill-nature ; ΠῚ. ta 
S a impurity ofsoul II, 173 
a 6 66 inclination to false- 
> ORE >> aul, 468 
é Bu negligence. 1. 266 


bs 


INDEX OF SUBJECTS. 


° Vou. Pace 
aphaclity causes of offence at apparent- 
9 


ly severe truths II. [168 
perverseness ofwillIl. 168. 
“prejudice through 

ignorance. II. 1 


( ( pride : 5 Heys 
εἰ ne pusillanimity . Il. 171 
“ « sloth . : I Ta 
6 “stupidity a. 
ἐξ « want of love for ie 
truth © . a 
“Character of : , J. ae 
“ Consequences οὗ, . Il. 176 
‘¢ τ effects of 4 : : LDL oe 
ἐξ - evil OL ; ᾿ 0. ΝΕ 
ΟΠ or : 4 . ΠΡ ΝΣ 
( nature of ! : 1: ἫΝ 
«“ naughtiness of ἡ. .- I. ΕΣ 
“root ofallsin’ . : Il. a 
((  sinfulness of ~ TL) an 
“ unreasonableness of . II. 165 
Infidels, not doers of good actions II. 176 
Ingratitude punished by the Persians I. 92 
Iniquities of Fathers punished i in their 
posterity 23 
Injunctions of the Council of Trent . 
concerning the Pope’s sts aid Ill. Gia 
Innocent 1. Pope Ill. 146m 
Innocent III. Pope Ill. 58 
Innocent IV. Pope ᾿ lil. "a 
Inspiration divine; pretences to by . 
Councils, Popes, ‘and Synods ἯΙ. Zone 
Intemperance, opposed to the Chris- 

1 tian Religion ; = 1. ΣΝ 
Irenzeus τὸν Le 
Intermeddling with the affairs of oth- 

er persons. l.. 2 
Israelites, goodness of Godtothe IL. 53, 54 
“ judgments of God onthe 11. 58—-60 
i A 
James the Apostle not the i si of ᾿ . 
Jerusalem Il. “ae 
Janizaries of the Pope ΤΙ, 2005 
Jenovan—in Scripture—the title of 
Christ : . ἢ. 2 
‘¢ Title of God Ul. ὅσος 


Jerom, testimony of, respecting Cle- 
mens Romanus 

Jerusalem, destruction of, not an ar- 
gument against divine Providence i 


OL 
60 


Jesting, limitations of : . 3 150 © 
ἐς foolish, prohibited . 2 tee 149 

Jesuits, character of the — Ill. 204 

Jesus—the true Messia II. 344, 628 
‘¢ adoration due to II. 411, 636 
“ advocacy of . tL. 


‘“ aggravation of impiet and sin 

by rejecting . 7 , If, 413 
“ appointmentof . . II. 348 
“ ascension of “Il, 501, 684 — 
“  Attestations to Il. 379 


“ «( by celestial appa- 

ritions 1 II. 880 
( ( by his office of 

Prophet II. 397, - 


ὑΐ Ἦ by his preroga- 
tives, as King 


II. 398, 631, 686 


/ ᾿ 


INDEX OF SUBJECTS. 583 


9 Vou. Pace. Vou. Pace. 
Jesvs—attestations to, by his Priestly Jesus—proof of from the time of 
office II. 299, 400, 632, his advent II. 352 
689] « reason of the name given to 
A; 7 by his resurrec- Christ . es ΝΣ 
tion from the “resurrection of II. 481—500 ; 679—684 
dead . JJ. 392] « reverence due to . IL. 411, 636 
93 “ by inherent m- “ salvation by . . - II. 77 
raculous en- “ Saviour the Ἵ Il. 626—628 
ergy . Il. 387] “ sitting of at the right hand of 
4 τ by predictions II. . 385 Godt ὰ II. 501—514 ; 684 
τς - by the gift of “ Son of God ὃ Il. 402. 410; 633 
miraculous “ suffermgsof . ‘ > “veka 443, 652 
powers to the - teaches the dignity of our na- 
| Apostles . IL. 392 ture and condition - Il. 412 
a by the prophetic “ thankfulness to . , Il. 412, 636 
Harbinger, « the title implies that he was the 
John : ia, 386 Son of God in the exclusive 
ε Si, by voices from sense of the phrase ‘ II. 633 
heaven . If. 387} “ twonaturesof “ ᾿ Il. 643, 644 
“ deathof . - I. 462; 664—672} “ urgeshigh esteem for, and sub- 
“ birthof . . : ἃ Il. 648 mission to the evangelical dis- ἢ 
“ pburialof . : , Il. 462, 672 pensation F Ii. 413 
“ comfort from . . II. 686] Jewish notion of the name Messias III. 76 
“ condition of in early life II. 355,371} Jewish Passover . 2 . ee) {0 
“ confidence in : . Il.- 412) Jewish Pentecost ᾿ Il. 138 
“ crucifixion of 11. 447462 ; 657—664| Jewish religion, imperfection of IL 322, 593 
“ deathof . - . Il. 462; 664—672| « 4 not an imputation on 
_ descent ofinto hell 11. ‘475 ; 674—679 Jehovah . : II, 328 
“efficacy of the sufferings of I. 410,636} Jews; belief of in the Midrash i. £2 
“endowments of mle II. 355! “ inhumanity of ᾿ ‘ dp 313 
“ extent of the salvation by . II. 76; “ vwncharitablenessof  . =< αὶ 313 
τ a of God inthe giftof If. 6236) John 11. Pope . r Γ : Ill. 60 
«hope in ; , II. 412, 636| John VIII. Pope . " - iy θα 
“ incarnation of . II. 428—443 ; 642} Joshua, a type of Christ. . ν Il. 346 
“ Jewish notion of the title Ill. 76| Joy—from a belief of divine provi- 
“ Judge of the quick and the dence . ᾿ : Ls 121 
dead : . Tl. 514—542, 657] “ Spiritual . . Ee 1 
* Jove to God for the giftof 11. 412, 636! Judaism ancient, not to be found iL. . 88. 
Sion, . . Il. 414, 415, 637} Judge upright : . ᾿ i... a 
“Name the . II. 345, 625 Judges, office of . ἢ , I. 212—218 
“ philanthropy educed A 2 A12, 636 Judging of others . , I, 210 
“ Proof of : Hl. 852] .“ allowed to whom Ἱ. 211 
- “ from his endowments Π 365) « as Impertinence of I. 222 
“ “ « doctrines a 965." a Impiety of τ νὴ : 218 
« “ “f erection of a | « a injustice of ᾿ I. 219 
spiritual, u- 6 { Rashness of “ΔῈ... 21 
niversaland { Ms Regulation of II. 222 
ky aan ( ( ΘΌΡΡΟΥΙ under false II. 294 
ingdom 11. 363—367|} « « Uncharitableness of I. 220 
“ “ “ institation of Refer to ““ Detraction.” 
a new cov- Judgment, Bad, a cause of Infidelity I]. 166 
enant. II. 362 Judgment Future— . 584 
a es “ performances 11. 359— 4 account of in divine 
361 Revelation -_ ih 
“ “ 4 sufferings II. 374 + Belief of, the great- 
ε “ “ the consequen- est incentive to 
ces of his virtue : II. 517, 518 
works . If. 367 és Certainty of .‘ JL. 526 
~& “ “ qualities Il. 355 se Circumstancesof Il, 527 
“ « from the circumstan- ( Discovery of life 
ces combined _ by ; , Il. 270 
with him II. 352 “ Divine proceedings . 
“ a “ his first con- justified by . IL 525 
dition of life 11. 355, 371 ἐ Effect of, to refor- 
( ὰ “ his family Il. .. 353 mation - Ι. δ16, δ19 
Bice. | “ the manner of a Equity of ἡ Il. 517 
his birth Il. 354 Be Impartiality of . IL. 72 
“ a “ the place of his ae incentive to virtue Il. "518 
birth II. 353 τ influence of on our lives II. 196 


* ' 


584 


Vou. Pace. 
Judgment Future, justification at of 


the divine pro- concerning 
ceedings . II. 270 μ supposes ἃ virtuous 
« reasonablenessof II. 514 mind 191 
“s reformation, thro’ 
the belief of 1. 516, 519 K, m1 
( solemnity of . II 533 Keeping of the heart ᾿ ae " 480 
Judgment human ΜΒ 211 “ advantages of 1. 486 
Judgment of Prelates by the Roman « «“ diligence in I.. 480 
Pontiffs : 3 : Ἶ ΠῚ 233 } “ ee Melty or. os L 482 
Judgment the last. : : i. O33 ( ‘neglect of mis- 
J udgments of God on the Israelites II. 58—60 chievous lL. Δ8ὲ 
unsearchable [. 575 | Keys, the powerof the .. Th. * ‘7033 
Julius, Pope ‘ III. 63, 146 11. 104 
Jurisdiction, Papal, commencement “ communicated equally to all the 
of Ε 5 Tt,’ - 232 Apostles : ° lit. 1055 
a ecclesiastical TIT. 282) ® . exercise of + °". : lI. 7u8 
ἐν nature of ili. 233] τς imstitution original of ὦ. Il. 709 
δι over the Romish priest- *! necessity OEs FP irs its Il. Ti 
hood IYI. 196—198 | “© occasion of : : : i.” 79 
2s presumption ofthe claim «practice of : 5 1. 7 
to ; F AS | ise aE on, 3. te OE ΉΝ 
- temporal, asserted by the “ usefulness of i: 7 
Pope 281 | Kingdom of Heaven, explanation of II. 705 
Ξε universal, arrogated by Ὥ “: opening of Il, 563 
the courtof Rome III. 280 King ; return of the : hay 93 
Justice in our dealings. : II. 538 | Kines—authority of . 3 ἣν 40, 
“ of God, instances of : II. 55 Ill. 277 
“ to our neighbour, obligation to “ church prayers for ΙΝ 105 
as part of a holy life . Π. 25] ‘ duty of prayers for εἰ: 93 
JusTiFIcaTION— IJ. 472] “ example of ; Se 40 
εν acts of God applicable “ honour to I 100 
to II. 221]  « instruments of God’s providen- 
ἐξ and sanctification equi- tial kingdom . I 102 
valent terms 231 | «ὦ. obedience to I 100 
τ Augustin’s use of the “power of to call ecclesiastical 
word Ii, 230 councils ἡ. 211 
«¢  Bellarmin’s allegations ‘| §* practice of the churches to offer 
of : TE. "229 supplications for I. 105 
«benefits of ὺ ay 20a e δῆς prayer for I 93 
ee deprivation of ἃ a Boe sc acceptable to God I, 100 
ὦ differences concerning II. 220} “ “ advantagesof . I 103 
dispensation of Ἴ it.” 230 ( “ commanded by the gos- 
«disputes respecting TE; |. "220 pel ‘ pee 93 
6 Fathers and schoolmen 6 ‘“ demanded by common 
agreement upon ik, 220 charity I 94 
a“ Grotius’ allegations con- 6“ “ enforced by equity. I 99 
cerning : ΠΡ ΡΟ " “ gratitude claims I 99 
i import of : ; i: ΘΟ ΎΥΥ ‘honourable service I 100 
* nature of : i) ee “a “© means of redressing the 
“ not an infused quality If. 227 wrongs done by them I. 104 
( not learned from gram- “ “ motives to I. 94 
marians : is 22735 “ necessity of, for their use- 
ao Paul’s explanation of II. 223 fulness : 1, 101 
“ΤΟΙ . II. 230]. “ “ personal welfare urges I 98 
sod reconciliation of disputes ( *« public good requires I, 95 
concerning ἢ, 2a ὦ unreasonableness of denying 
ἐ schoolmen and fathers, the power of to call ecclesias- 
agreement upon ΤΡ 220 tical councils ; . | Tt ΦῸ 
a time of : pee ΕΝ 1. ὦ Refer to “Emperors” and “ Sovereigns.” ἡ 
ὰ Tridentine Οουηο)}}5 Know .epee, desire of, an argument 
sense of ‘ iI, Ὁ for the origin “of. the 
6 by faith - Ἶ i. Pea soul from God, and for 
Justify, not used by profane writers its immortality Il. 249 
as in Scripture ᾿ ὃ a.” ee od imperfections of in this 
Justifying faith ᾿ , II. 206 state . I. 577, 623 
_ errors concerning - ip * learned through religion I. 15 
6 nature of + 206 νι love of, universal I, 485 
“ objections to S 6230 a ofourownhearts . 1. 483 
ἃ 


«>? 


INDEX OF SUBJECTS. 


” Vou. Pace, 


Justifying faith refutation of errors _ ‘| 
218 


ἐν 


ι - 


INDEX OF SUBJECTS. 


t 
> * 
an... . Vou. Pace. 
he Knowtenvee, religion teaches . 1. 485 
b ‘Knowledge divine, attained by faith II. 179 
“excellence of ΤΡ 5178 
᾿ ( «perfection of II. 180 
‘Knowledge human, uncertainty of 11. 179 
. Knowledge secular, vanity of a: Ἢ 505 
<i Knowledge self, conducive to the 
acquaintance with 
mankind , I. 495 
os “ necessary to self-gov- 
ernment I. 495, 496 
« “ prompts to a holy life I. 492, 494 
Koprac δοξαι : Wi» 33 
L. 
Last Judgment, solemnity of the Ii, 558 
Lateran, Council of ΠῚ 69 
Latin works ; iL 339 
Refer to “ Opuscule Theologica” -- 
and “ Oretiones”—and “Poemate.” 
Latterendof man . é 3 I, 496 
Law ecclesiastical : - ‘MS. 228 
a Popes subjecttothe III. 230 
(: ¢ Power toenact III. 228, 229 
Laws Human— ‘ ‘ be 267 
“ Mischiefs from the 
violation of I. 308 
δέ Nature of . Il. 517 
a Obedience to I. 267 
“ ~ Obligation of II. 518 
τς Violation of I, 308 
Learning—attainment of . I. 567 
“4 Benefits of . {, 608 
“ Delight in I. 572 
Legacies, “hooking” of by the Ro- 
man Pontiffs and Priests . ΠῚ. 205 
Legends of Rome tas ee to 
the Papacy . ΠῚ. 205 
Leo I. Pope 7 11. 68 
Leo II. Pope Ill, 62 
Leo IX. Pope : i If. 60 
Leo X. Pope - 4 Ill. 55 
| Liberias Pope . . =. III. 63, 146 
Life—brevily of I. 446, 498 
Everlasting - I]. 566, 718 
“ Future and present compared I. 510 
“ Human, miseries of . att. 446 
“Long , ; il. 33 
δ᾿ Mentos of, not a subject for 
prayer é I. 496, 497 
“ Miseries of d I. 446 
« of wickedness a profanation of 
the name of G Ἶ “ἀν; 20 
“ promise of long iil. 33 
“ shortness of, teaches— 
& a“ Application of our 
hearts to wisdom I. 497 
“ és Improvement of 
time ὁ δ14 
= ad ΟΝ of since- 
rity 3. 516 
-" “ Search after hap- 
piness I. 509 


ae Ὁ 90 


Limbus Patram . . : ai: 480 
Lirinensis Vincentius é ἔ Ill. 149 
Lord, Our . IL. 414—428 ; 637—642 
Lord’s Prayer, exposition of Ὁ "IIL, 1—12 


* 


585 


Vox. Pace. 
Lord’s supper represents Christ’s 
~ passion and sufferings 


Love, Authority of . : : I. 238, 239 
“* Description of ; « i 239 
“ Excellence of . : : I. 238 
** Properties of I. 238, 239 

Love of Enemies— . : ν᾽ 909 

“ δέ and Revenge II. 521—523 
. ( arguments for from 
Christ’s suffer- 
ings : Ἦ." 459 
Love of God to mankind, apparent 
from the tendency of 
his laws. I. 257 
- Expressions of in 1 Serip- 
ture ? - ‘Il. 469 
Love—self be I. 616—621 
Love to God— ‘ ik 238 
ἈΝ Properties of*2 . Ι, 240 
ἐν Wroughtinas . “on ὁ 248 
“ γῇ ΒΥ con- 
sideration 
of Christ’s 
death Il. 473 
6 ἰὼ By consi- 
deration 
of the 
divine per- 
fections I, 248 
“ a By medita- 
tion upon 
God’s ac- 
tions and 
works I, 251 
“ “ By reflec- 
tion on 
the per- 
sonal be- 
nefits re- 
ceived 1. 252 
Love to God and our neighbour—du- 
ty of _ I. 257, 258 
“ ἐ Joy of I. 478 
“ 4 Obligation 
of to a 
good con- 
versation 
from Il. 24 
Love to Neighbours—enforced . I. 256 
6 Duty of . ]. 257 
“a Examples of I, 265 
“ Measure of . I. 259 
δέ Nature of I. 258 
= Properties of I, 273 
Luther Martin ; , l. 573 
Lying, Folly of 4 196 
“Mischief of I. 197 
« Nature of . I. 198 


M. 
Macedonians, or semi- Arians, heresy 


of the, concerning the Holy Ghost Il. 550 
Magicians . ,. ἘΠ (Se 
Magistrates civil, authority ofthe Ill. 74 

" a Not contirmed by 
the Pope . Ill. 
“ a Power of to gee 
punishment . 1. 446 
Mahometanism . « ἢ. 319—322 


a 


586 


INDEX OF SUBJECTS. 


Vou. Pace. 

Malice shad eas 

Man, creation of by God . Ε ΤΣ 949 
m Absurdity of the ORY. opi- 

nion . 245 
Manicheus; vain opinions of, Respec- 

ung the causes : 

of things Il. 296 
( ( the creation of 

the world ;-» “304 

Manner of life of the Apostles . a. ~ 03 

Marcianus, deposition of III. 250 
Marcion, heresy of concerning two 

Gods . II. 296—304 

Marriage; abuse of by the Romanists Ii, 290 

3 dispensations concerning III. 204 

1 * Prohibited to the Priests ILI. 167 

“4 Reasons of that prohibition III. 168 

Martyrdom II. 37 

Mary Virgin the, qualifications aka Li. 1. 280 

Relations of 4. EL.» 44 

( Worship οὗ... 11...» 443 

Mass, doctrine of the . ‘ . Hil. 290 

Matrimony, dissolution of . III. 290 

( originof . 17... 259 
Matter, opinion of philosophers res- 

pecting F II. 298—300 

Meddling in the affairs of others I. 581 

Meekness, produced by faith . TI. 199 
Melchizedec, the first Priest mention- 

ed in Scripture . , oes 140 

Mercy of God in pardoning sin i. 525 

Merit; pretended, disclaimed I. 383, 384 


“ Romish doctrine of 


« Less subject to abuse than 
other government 


Ill. 


. SII, 


167 


Messtas— . IT. 344—400 ; 628—632 
«“ Names attributed to him in 
Scriptures ; II. 345 
«Not expressed in ancient pre- 
dictions . εν Oh” Bae 
Refer to “ Jesus.” 
Metropolitan Prelates ΕΠ: 241 
Midrash, or mystical sense of the Old. 
Testament, ancient Jewish belief of II. 132 
Ministers. ᾿ : ἃ » oo 585 
Refer to “ Priests,” 
Miracles— II. 265, 584 
Apostles power to work Jil: . 118 
‘= Bestowment οὗ. ς a. “905 
“~~ Causes of . A Ξ ὙΠ, ἀὐϑ 8 
“ Ceasingof . ἢ ; ἘΠ), 893 
ἐν Certainty of μὰ . . 411: 3389 
«. Demonstration of divine 
power ‘ ; . HM... 987 
“ Depend not upon matter i]... 26s 
“= Occasions of . ; 7 1 Ὁ ΞΡ 
“ origin of / > : II, . 379 
“ power of . ; ; + TK, ..«384 
«“ Pretencesto by Romanists III. 168 
“ Prophev’s power to work 11. 381 
© reasons of. : II. 382 
Miraculous powers of the Apostles III, 116 
66 of the Prophets II. 381 
Mischiefs of base compliance ey ple 32 
Moderation recommended . ; δ 180 
Modesty, when blamable ν pth 32 
Monarchy—abuse of TIL.» 829 
ἕ « ~ And Democracy . I. 587, 588 
* In Church and State . III. 160 


329 


Vou. Pace. 

Monarehy—Universal . .- JUL. Les 
ἐς «© Impolitic . III, 160 

( *¢ Inconvenient III. 160. 


Monasteries, exempted from secular 
jurisdiction by the Pope 

Monkery : ἢ 
Moses, history by antiquity and cre- 
dibility of the ‘ 

Movernpeov, translated in “the first 
versions of the Bible by the word 


ΤΙ. 
III. 


Oaths, rash 
“ {{ 


Sacrament Ill. 42 
Mystical sense of the Old Testament II. 132 
Mythology of the Heathen 11. 257, 258 © 

N. 
Name, acting in another’s ‘ I. 377 ? 
Name good, from the practice of reli- ἝΝ 
gion. Il. 28 
Name of Christ, all to ‘be done in I. 377 
Names, ancient ἧς ἱ Il. 345 
“answerable to employments Il. 345 
“« given by divine providence II. 345 
“ use of : ; Hl. 3400 
Nativity of Christ, solemnization of II. 434 
« of Jesus 11. 439—443 ; 648—652 - 
Natural afflictions ; Ἐν 451 
Nature human, dignity of : ΠΤ 434 
Natures in Christ, union of . II, 4307 
Necessity and chance identical IL ἘΞ 
Negligence, a cause of infidelity II. 166 
Neighbour, love of : ἈΚ 256 
ε “ arguments for I 286 
τί ( directions for i 260 
τ “ duty of I. 257 
re *« obligations to I 262 
ad ΕΣ practicable I. 265, 267 
Nestorius, heresy of, concerning the ai 
two natures in Chtist ᾿ III. 251 
Netser, branch, title attributed to the 
Messias Il. 3a 
Nice, council of 1Π. 20a 
Nicholas 1. Pope III. 60 
( the first Pontiff of Rome 
who excommunicated ᾿ 
secular potentates ΠῚ Tae 
Nicholas II. Pope . ΠῚ: 1955 
Novatians, perfection and purity of I. ὋΝ 
O. 
Oath of the Pontiffs of Rome at their 
election : ΠῚ. 70 
Oatus—abuse of ἡ I. 146, 162 
“ conduce to the preservation of 
human society , Il. ὅδ 
« “directions concerning Stepan 164 
“« dispensations for violating, by 
Popes III. 204 
“ Heathens’ judgment respecting Ι. ἘΣ 
( limitation of ; LL = 
“ nature of , lL. ἊΣ 
“¢ obligation of, on conscience Ι, Ὁ 
“preserve human society II. 519 
“ religious worship in I. 163 
“sacredness of “ὦ 1. , ΝΣ 
“ Scripture account of 1, 163 
“« sin of abusing : Le 
i 
I 


3 


causes of ; . 


-INDEX OF SUBJECTS. 


Vou. Pace. Vou. Pace. 
Oaths. tash, disparagement of, to Opuscula Questiones Act. Moderat, 
‘those who use them I. 170 April 1651 407 
“«“ “  impertinence of, in dis- 4 Visionem fieri posse absque ; 
course : 7 171 specie, aut imagine sensi- 
“ © “incivility of Ἶ I. 171 bili, probabile est III. 407 
«“ ‘leads to detrimental under- Oracles antiquity of II. 265 
takings : 168 | Oral traditions of Popery III. 289 
« « Jeads to unlawful practices I. 167 | Orationes II. 341 
“¢ {(  mischiefs of, on govern- “— Concio ad Clerum Ill. 386 
ment and society I. 165 “ Oratio ad Academicos in 
“no temptation to - I. 172 Comitiis III. 459 
“ = sources of I. 172 ( “ cum Grece Lingue 
Say: ἐς ( conceit I. 172 Cathedram ascende- 
eo ἘΞ humour BOE 172 _rit, A. D. 1660 Ill. 452 
ae: “irreverence to God I. 1725 Ὁ τ “ ~ habita in Comitiis Ill. 489 
Pa δ levity I. 172 " «  habita in Lectura Ge- 
een ~ passion ie 172 ometrica  Collegii 
oe ον profane boldness I. 172 Greshamensis, Lon- 
= S stupidity I. 172 dini, A. D. 1662 Ill. 464 
Pee ὯΝ uncivil i 171 a “ ~~ quinto Nov. Anno 
Obedience, blind ; Ill. 293 1651, In Aula, 5. 
Obedience to Christ’s law, argument ' TT. Collegii Ill. 430 
: of love to = {5 ~ Moderatoria in auspi- 
Christ 1. 405, 406 ciis termini, April 
Ξ " necessary I. 379 30, 1651 Ψ ἘΠ ὍΝ 
fs 7 universal II. 48 τ “ Preefatoria in Schola 
Obedience to God whence learned 11. 277— publica Mathemati- 
279 ca, Mart. 14, 1664 III. 471 
Obedience to governors of the church I. 585, 593, - «  Prefatio cum oppone- 
600, 608 ret die Cinerum, 
Obedience to the Pope Ill. 70 Feb. 21, 1653 Ill. 442 
Objection made by Porphyry, con- “ “ Procancellarii Electi, 
cerning the time of Christ’s incar- A. D. 1675 ΠῚ. 481 
nation Π. 353 - «“ Pro Lectore Human IIf. 448 
Obligation of duty to God, from his μέ « Sarcasmica in Schola 
attributes : I, 412, 413 Greeca - 483 
Obligations to God 2 ae 77 a “ — Vicecancellarii mune- 
Offending words , Ἐν} 140 re defuncti ae. ἫΝ 
Omniscience of God II. 4262) Order and discipline of the primitive 
Opportunities for action best taught churches ‘ 4 . . 228 
by religion . ; Ὁ 6 Refer to “ Discipline.” 
Opportunity for advice. : I, 6 | Ordination of Prelates III. 235, 237 
-“ Opus operatum” the II. 167 as priority of ΐ ᾿ Ill. 78 
Opascule theologica Ill. 339) Oriental churches Ill, 195 
Anime humane corpori- Original sin alienates from God lif. 43 
bus non preexistunt ΠῚ. 365 6 captivity to Satan by II. 419 
ad De Potestate Clavium Il, 374 ( condemnation through II. 227 
+ De Regimine oe Ill. 3054 ( debasement from I. 383 
γέ De Sestertio ; 11. 494 a punishment of II. 56 
«De Spirita Sancto . III. 3411 Orthodox the in the primitive churches III. _ 316 
« De tribus symbolis Ill. 962. Otho IV. Pope Ill. ' 58 
ee Epistola, 1651 Ill, 445 
“ τὸ πλαδήνῃ in Henricum P. 
auimond, 1660 : ΠῚ. 526 
ε Epitofne fidei et religionis Paganism ‘ Il. 316—319 
Turcicea, a Mahumeto Pagans condition of the . Σ Il. 96 
Kureischita, Arabum “ reception of divine grace by 
Propheta, prius in Arabia the ἦν CFR 95 
deserta, postea a succes- « wantof faith in ἢ Christ o' IL 97 
soribus per totum pene « without explicit a of 
Orientem diffuse Ill. 398 Christ I: 97 
« Habitus humani acquisiti Pain and grief . ἢ. 305 
non sunt revera diversi a Palls sent by the Pope Ill. 205 
memoria hominis Ill. 407 Παντοκράτωρ, a title st τ 
ς. — In Comitiis, 1652, Cartesi- per to God 283, 284 
ana hypothesis ‘de mate- Papal authority, extent of IIT, 66, 69 
ria et motu haud satisfa- Papal sovereignty, extent of iL 8 
οἷν preecipuis nature Papal succession total interruption 
.  pheenominis : 414] οἵ the ἘΣ Υ ΠῚ. 281 


588 . 
Vou. Pace. 
Papal Supremecy, arguments against 
the " Ill. 129 
Paradise, lost by unbelief I, 42. 1.8 
_ © the seat of... II. 479 
TlapaxAnros, a title of the Holy Ghost Il. 556 
Pardons by the Pope " 5 fig ML. gee 
Parents duty to Ἶ “ἘΠ, δι 
Particular absolutions among the 
Romanists . : é ἢ HI. 287 
Paschal II. Pope niet 1 58 
Passion ; cause of infidelity II. 168, 171 


τ contrary to the Christian re- 


ligion ii Be 170 

Passion of “Christ foretold 3 in the Old 
Testament : ᾿ Il. 128 
«Infinite merit of II. 89, 90 


Passover Jewish causes of its insti- 
tution . II. 46 
Pastors of the church, duty of, to 


maintain peace and unity 282 
ῬΑΤΙΕΝΟΕ, accessory to faith . τ . 290 
ἐξ Christ the example of . I. 467 
«Proceeds from faith . Il, 201 
Patriarchs—authority of ἘΠῚ: 194 
«Institution of II. 195 
“¢ —- jurisdiction of Ill. 195 
“ Order of not higher than 
Primates : Ill. 195 
Paul and Peter ; III. 93—98 
Peace—advancement of by Christ’s 
kingdom 11. 367, 368 
Advantages CBs tics I. 311 
“Among Christians inviolable TI. 212, 318 
“ attainable Ε 4 Le 316 
“ Convocation of Councils de- 
signed to promote E it. 212 
“ Not tothe wicked. : i; 456 
“ Sacraments promote Ill. 318 
“ Synods conducive to Ill. 319 
Peaceable behaviour I. 309 
‘“ a duties of - I. 309—314 
“ “ inducements to I. 319 
a tempers explained . I. 297 
( ἐς qualities of 1, 299-308 
Pelagians—errors ofabout baptism II, 141 
‘¢ Perfection claimed by > 627 
‘¢ Purity, pretences of to 1. 627 
Penance, commutation of Ill. 205 
Pentecost teast of : MH; “486 
‘* observance of by the Jews Il, 138 
“ Perdam Balylonis nomen” . Ill. 173 
Perfection, appointment of > 2. 994 
6 degrees of among crea- 
tures II, 304 
ὦ notion thereof as applied to 
man : ; 140 
ad Scriptural views of ἘΠῚ κ᾿, 140 
Performances to be judged by their 
nature, and not by contingent events IT. 88 
Perjury introdaced by rash or vain 
swearing , : A, 167 
Persecution. . Il. 269, 270 
Perseverance in religion ; II. 45 


Persians, ingratitude punished by the I. 92 
Personality ‘of the Holy Ghost Il. 547—549 


Persons, respect of : sre BE 64 
Perer, the Apostle, accomplishments 
of ; 3 Ξ HI. 79 


“activity of Ill. 88 


INDEX OF SUBJECTS. 


Vo. Pace. 
ῬΕΤΕΒ, appeals not made to . _ Lae 
call of to the spostleship’ III. 8. . 
“ dignity of Ill. ΕΣ. 
“ eminency of * ΠῚ, 7a 
“ eulogies of, by the Fathers ΠΙ. 85, 114 } 
«faith of Il. 89 
“ first among the Apostles Ill. Ἔ 
“ first in age Ἢ ., iL ΝΣ 
“ life of ‘ Ξ " . It ae 
“ never at Rome 7 III. 120, 121 
“ not a Prelate TL. ae 
“nota Priest Ill. a 
“ not Bishop of Rome IIL. 119, 124 
“personal qualities of Ὁ. Ill. "Ὁ 
“prerogatives of ΙΗ, 133 
“primacy of : Ill. 133 © 
~ g not derivable to any . 
successors . IL die 
“ qualifications of Ill. 89 
“superiority of in power. Ill. 98 
“ titles of, given by the Fathers III. 85, 111 
« zealof . , III. 82, 88 
“ Peter-pence” Ill. 205 
PuILOSOPHERS, ancient— ; Ii. - 2a 
- absurd assertions of II. 265.ϑ 
ἐξ notions οὗ aboutreligion II. 179 
“ obscurity of . . I1.3%8, 314 
τι precepts of II. 518, 519 
a vice not restrained by II. 519 
“« virtue not promoted by II. 


Philosophers and Poets opinions of 
concerning the origin of man con- 
trasted with Scripture 

Philosophy and christianity, rine 


ison of Ξ 2 . I. 339, 340 
Pisa, council of δ ἢ ᾿ 
Pius II. Pope Ill. Ἂ 
Pius IV. Pope, creed of III. 295 
Pius V. Pope . : Ill. 56 
Plants, the great power and wisdom “oy 

of God displayed by J Il. 233. 
Pleasantness of religion ‘ if ae 
Pleasure conquered by religton | ἢ ὦ 3 

«true, in christian practice I. 1 
“ vanity of . ae 504 
Pliny, error of concerning the resur- 

rection II. 482 
Plurality of gods among ‘the philoso- 

phers ‘eo . IL. 261, 262 
Poemata 3 : ; > III. 497 

« Ad D. D. Chr. Wrenn III. 534 
“ Ad Johannem Tillotson, | 

cum Libro Lect . I. 534 
« Augustiss, regi suo reditum 

gratniatur Britannia, An- 3 

no 1660 _ . Ill. 520 
“ Christus per mortem fuit 

sacrificium proprie expi- 

atorium pro peccatis, An- 

_ no 1652 500 

“  Conscientia erronea obligat, 

Anno 1652 499 
“ Creature non potest creare, . 

Anno 109... 497 
“  Dantur forme substantizles 

Anno 1652 499 
«“  Dantur rationes Boni et Mali 

geterne et indispinsabiles 

Anno 1651 , IJ. 498 


I. 256—258 © 


518 


INDEX OF SUBJECTS. 


VoL. 


| Poemata Dantur substantiz incorpo- 


τ 


{ 


ree natura sua Immorta- 


les. Anno 1651 III. 
De religione Turcica. AK- 
E®AANO, Anno 1658 III. 


De 5. Trinitate. Jul. 1670 III. 


Divinitas TOY AOTOY 
-constat ex initio Lvange- 


hi secundum Johannem III. 
Ill. 


Elegia. Anno 166% 


-Eligiz, in obitum dignis= 


simi. Domini Spenceri 
Bretton, illustrissimi Con- 
suis Angiorum Smyrne, 
Anno 165¥. Elegia ee | i 


Elegie. Anno 1660 1Π. 
Epicedium in ducem albe- 

marie. Anno 1670 III. 
Epigramma ; ; III. 
Epigrammata Anno 1661 III. 
Epitaphium, 1660 ἯΙ. 
Epithalamium R. Caroli, et 

R. Catharine, 1662 Ill. 


Hypothesis Cartesiana de 
materia et motu haud s1t- 
isfacit precipuis nature 


phenomenis. Anno 1653 1Π]. 


Illustrissimo Domino Geor- 
gio Monk, regis restitutori, 


regni liberatori, Anno 1660 IIT. 


In obitum ducisse Aarel. 
Anno 1670 

In obitum Henrici ducis 

Glocestrensis et Mariz prin- 


ΠῚ. 


cipis Arausionensis 160 1Π. 


In Psalmos a reverendo D. 
decano Petroburgensi Ho- 
merico versu donatos, an- 


no 1674 Ἶ Ill. 


In victoriam navalem, anno 


Iter maritimum a portu Li- 
gustico ad Constantinopo- 
lim. Nov. 6. Anno 1657 

Mundus neque fuit neque 
esse potuit ab AEterno, An- 
no 1069. F 

Obedientia Christi non tollit 
obedientiam Christianam, 
Anno 1652 ‘ 

Ratio secundi precepti in 
decalogo est immutabilis, 
Anno 1668 F 

Reverendo magistro, et ‘dig- 
nissimis sociis collegii ‘S. 
S. Trinitat, Cantabrigie, 
Anno 1655 ‘ 
Terram esse in mundicen- 
tro sitam nullis argumen- 
tis evincitur, Anno 1653 


Poets, Ancient— d Il. 


Vou. Il. 


{ 


Interpreters of pop- 
ular opinions ΘΗ͂ΙΣ 
Opinions of the, con- 
cerning the origin of 
man . ; 
Scriptures the, con- 
trasted with the writ- 


ings of . 


III, 


Ill, 


Pace. 
498 
δ11 
533 


529 
530 


519 
524 


591 
530 
027 
527 


527 


501 


523 
531 


524 


522 


528 


506 


497 


500 


529 


502 


501 
252 


261 


ΤΠ, 256—253 


II, 256—258 


78 


«Vor. Pace. 


PontirF Roman—the appeals to the III. 205 
a ae power of the lll. 84 
ad -authority of the, in 

Councils and Synods 
without foundation III. 213 


{ 


authority of to depose 
secular Potentates III. 54—59 
behaviour of, accord- 


ing tocircumstances Lil. 203 
character of the III. 138, 170 
confirmation of a 

istrates by Ill. 278 
confirmation of pre- : 

lates by ἱ Il. 234 
departure of from the 

faith é : III. 282 
election of the ΠῚ 136 
gain of the, by the re- 
jection of the diocesan 

primacy III. 193 


heresy taught by the i. ae 
ignorance of the Il. 


imposition of taxes rd - 

the : Ill. 279 
increase of the powers 

of the 201 
indulgences to sin by 

the 206 


infallibility pretended 
ΠῚ 


of the ἔ 286 
insolence in the titles 

given to the III. 84, 85 
Janizaries of the Ul. 204 
not a Judge of contro- 

versies : Ill. 276 
not infallible Ill. 275 
perverters of the doc- 

trine of Christ . Ill. 286 
policy of the, concern~ 

ing the ecclesiastical 

Canons ' .ΠΙ ae 


power ascribed tothe III. 54 
power of the, defecti- 


ble . : 281 
power of the, over 
princes ΠῚ. 286 
power of, to grant pri- 
vileges Ill. 282 
power of, to impose 
taxes 55 
power of, to ‘restore 
prelates 254 
power of to summon 
General Councils II. 206 
presidency of the, in 
General Councils II. 278 
pretences of to su- 
preme Sovereignty III. 236 


subject tothe Church III, 72 
subjection of to™the 
Emperor Ill. 195, 196 
subjects wickedly ab- 
solved from their 
sworn allegiance to 
civil authority, by the ΠῚ, 
supremacy of the, 
claimed in spiritual 
affairs : 

Synods called by the II. 


23 


590 INDEX OF SUBJECTS. 

Vou. Pace. Vou. Pace, © 

Poets, Ancient—titles of the Ill. 50| Pores’ Supremacy—evils ofthe .° III. 168 

«“ unskilled in divinity III. 276 “ “ forfeited totally Ill. 281 
si usurpations of the II. 293 ες ς 6, growth-of the ὁ. Ill. ΠΝ 

Pontius Pilate character of II. 447, 448 a id imperiousness of ὶ 

Poor the, care of, evinces the Provi- the «st. ΠῚ, ΜΠ 

dence of God Il. 51 6 6 jurisdiction of the III. 129 
“charity to I, 294, 2.5 5 «needless 171. ἋΣ 
νὰ Ἂν Δα Θε τλδὰν Ii 294 . ‘© not indefectible III. 279 
ἐξ Ἐς reward οὐ. I, 295 te a termination of the III. 137 
* protection of shows the su- % τ tradition universal 2 

perintending benevolence against the III. 158 

of God Ἶ é Il. 51 “ “c unalterable . lil. 2 

Pores oF Rome— ae “ὦ * useless Ill... a 
Σ { Adrian I. III. .61 Popish doctrines concerning con- 

oo ἡ Agatho Hit. . 62)», science ‘ 2 TL ae 
a ac Boniface VIII. 11. 57] Popish remission of sins . ‘ Ill. 287 
" " Bulls of the III. 56—67 | Porphyry—acknowledgment by, of 
<P “3 Celestin I. . Fil, . 239 the certainty of some 
a ἐξ Clement V. IH; »- 37 predictions , τὸ Tai 
‘a ‘a Clement VI. Mi. . 36a “f Objection by, to the 
23 Mt Clement VIII. i. ° 290 time of Christ’s coming II. 353 
4 « Constantine III. 60 Possible in kind, and acme oe ‘of : 

e a Damasus lit; 68 δα δ τς 246. 
τὸ ες Eugenius Mt, - 64 Posterity punished for the ‘iniquities 
fs 4. Felig ll i,“ 64 of their Fathers 23 
e Re Gelasius Ill. 6] | Poverty, contempt and disadvantages 
lt A Gregory I. IlI. 61,62] of svcr tal 131—136 
a ( Gregory II. JIL. 61,62 | Power and wisdom of God in crea- 
6“ 4 Gregory VII. II. .59] tion Il. 236 
“s a) guilty of Simony III. 275| Power ascribed to the Roman Pon- 
“ i Honorius TIT, 286). ΕΝ ι . nail. ΟΝ 
(ἐ ᾿ Innocent I. III. 148 Power obtained by religion ϑ i. 14 
sé a Innocent III. III. 58] Power of Prelates to call Councils III. 177 
εἰ - Innocent LV. 11. 57] Power of the as anise not communi- 
( a John VILL. Ill. 60} cable 11. 2% 
sé John IX. 111... “ποῦ τ τ not successive 111.» 115 
“ ¥ Julius ANG; 63, 146 | Power of the Keys Il. 562, 703 
- «  Liberius III. 63, 146 | Power of the Pope in temporal mat- 
" δ Leo I. « EEL... 68 ΘΓ : δ6 
( ἐ Leo IX. 11. 60] Power only in God, essentially and 
“ é Leo X. : TL. 88 originally : 381 
“ if Nicholas I. Ill. 60] Power worldly—advancement by, of 
“ a Nicholas II. IH. 193 ‘papal usurpations III. 198 
“ ( Otho IV. Ill. 58 ξ Character of .>. JL ae 
a a Paschal 11. Mi) “a8 44 claimed by the Popes Ill. 56 
“ i Pius 11. III. 269 Connected with the Pa- 
“ 6 Pius IV. Ill. 295 pacy ΠῚ. 199 
$6 os Pins V. 111. Oh ἐξ Description of HI. » 199 
« (Ὁ _ pretences of the III. 67) Pragmatical sanction III. 206 
( ss Simplicius 111, a: ‘63 Pragmaticalness, avoiding of ΑἹ: 237 
“ « Sixtus V. 11. 4166] PravEr— 1. 53 ; ΠῈΣ 
6 (ἐ Stephen VI. III. 60 og arguments for I. 6, 54—66 
‘6 “ Symmachus 11: 63 is attainment of Pe by. 1. 254, 255 
« 66 Urban 11. ill. ° “38 ¥ benefits of 1. 456 
“ ( Zachary lil, +60 * bulwark of piety hs 65 
« { Zosimus I, Ill. 164 33 constancy in ΗΝ 59 
Pores’ Supremacy—the $6 duty of L 53 
“ 4 arguments against oh efficacy of I. 103, 117 
the ΠῚ, 3 agp ¢ ejaculatory 7 Ἢ 59 
( “ causes of the 11. 196 " examples of I. 68 
« a contrary to “the sé frequency of I. 64 
Scripture of “ importunity in ἐξ 58 
Truth” Ill. 152 δ incessantly i Ls 55 
“ “= controversies re- a occasions for I, 55—57 
specting the ΠΠ, 54, 68 id ( spirit of 1, 54 
ὰ « corruption of man- if J urgency of I. 57 
ners by the iI. 169 su 44 Vigilant attend- 
“ « disturbances from ance on I, 55 
the UI. 160, 171 « _ indisposedness for I, 66—65 


INDEX OF SUBJECTS. 


Vou. Pace. 
"Paaven—love to God —— by + 65 
meaning of 523 
nature of 1 117 
«offered in the name of Christ I. 383 
s omission of 64 
re 4 excuses for the I. 66 
» opportunity for I. 57 
"Ὁ" peace obtained hy o> I. 254 
“ produces self-knowledge 1. 493 

“ promotes love of our neigh- 
bour ’ : I. 270, 271 
« public appointment of B 63 
is removes discontent ~ I. 65 

fe safeguard the, of a good con- 
science ἔ E 65 
" seasons for I. 55, 60 
τὸ spirit of - I. δ4 
τς success of : I. 59 
Prayer for all men : Il. 82 
Prayer for Kings. ‘ ἘΠΕ 93 
Prayer, the Lord’s Ill. 1—12 
Predestination 3 : ; IL. 73 
Predictions Ἶ IJ. 264, 584 
- allowed by Porphyry Il. 265 
τς antiquity of <>» Hy . 264 
_ authority οὐ. 3 Il. 264 

o correspondence of, with the 
Christian religion » Ie . 38t 
Prejudice, a cause of infidelity Il. 167, 171 
Prelates, authority of é Ill. 157 


« oath of : ‘ p 1. 70 
Presidencies spiritual; erection of the, 
belongs to secular sover- 
eignty III. 213, 278 
“translation of the, a prero- 
ες gative of supreme pow- 
er ὃ ΠῚ. 214, 279 
Presidency of the ‘Pope ; ambiguity 
of the phrase , Ill. 215 
¥ deceptions flowing from it III. 215 
δ unnecessary to general 
councils . 213 
Presidents in ecclesiastical councils 
appointments of the, by Popes 
without authority III. 213, 215 
Presignification of events IL. 264, 584 
Priest does not import a Jewish sa- 
crifice d ‘ i 127 
Priesthood, the I, 124 
covenant for ‘a 125 
ee excellence of ie 132 
“ promise concerning I, 127 
“ provision for required I, 129 
a ss “ by equity I. 136 
᾿ς 4 «by reasons 
drawn 
from an- 
tichristi- 
an iniqui- 
ly > 139 
“ “by reasons 
drawn 
from the 
history of 
chrisuan- 
- ity ἡ 138 
“ “ “ by the good 
of the 
church 1. 134 


591 
Vor. Pace. 
Priesthood, provision for required by 
the honour of God I. 130 
ms respect for . : i 129 
a security for 3 I. 129 
Priests, authority of among the Jews I. 137 
condition in the world I. 138, 139 
“ employment of . I. 137 
«© inthe christian church =.‘ 125 
“ love for, in the first ages of the 
church : I 138 
«“ maintenance of . 1: 129 
“ mentioned in Psalmexxxii: 16 I. 125 
“order of in Scripture ‘ I. 132 
«pastors of the christian church I, 138 
« personal qualities of I. 135, 136 
‘« protection of I. 138, 139 
“respect for ‘ ΐ . gE. 132 
“ titles of , oe 130 
Priests, Romish, exempt from secular 
‘jurisdiction by the 
Popes f ΤΙ. 85 
¢ marriage of, forbidden III. 167 
g pardon of sins by Ill. 287 
7 reasons for the prohib- 
ition of the marriage 
of 167 
simulated excuses for 
the celibacy of . Ill. 168 
Primacies diocesan ‘ - Ill. + 194 
Primacy, allegations for the Pontifical III. 100 
Primacy in the church; diocesan Ill. 194 
“four kinds of ε ll. 75 
«οὔ James ; : Ill. 110 
“ of John Ξ d Ill. 110 
“ oforder . ‘ +> BL” a 
“ of Peter Il. 75, 100—111 
“ of power : : ‘ If. 80 
“ ofrepute . ‘ ; 1. One 
“ οὕ worth ‘ ‘ ‘ Il. 75 
«“ personal : Ill. 100 
«silence of the Scripture con- 
cerning the ἑ : IRs: . 039 
“  guecessive : Ill. 145 
Primacy prelatical Σ . Ill 194 
Primitive churchés, discipline of Ill. 228 
a order of ‘ III. 228 
“ orthodox the, in Ill. 316 
dé unity of Η Ill. 333 
Refer to “ Discipline.” 
Primative councils ‘ . iy 0 
Princes, rule of ‘ ‘ lil 35 
Private masses Γ ‘ Ill. 167 
Privileges, not granted hy the Pope III. 278 
«of the Apostles ‘ ΠῚ. 116 
a of the Church : Ill. 218 
Probability, degrees of according to 
Aristotle : tt. 45 
Profanation of God's name bya wick- 
ed life 20 
Profit— consistent with religion ΤΠ. 10 
ot powerof .. : Il. 9 
Prohibition of the Scriptures lil. 167 
Promises of the gospel, conditional 1. 538 
Prool, management of j . nice 
Proofs of the existence of God II. 232 
“ belief of a future judgment II. 970 
“« frame of the world IT, 232—242 
“ human natnre IT. 243—252 
“ supernatural effects Il. 263—270 


592 INDEX OF — ECTS. “7 
Vou. Pas. Vou. Pace. ~ 
Proofs of universal consent II. 252—263 | Θαϊείποιθ duty. οἴου μονα ¥. (294 
Eeiiphecies concerning Christ II, 378, 379 | good effectsof . I “oem 
τ the sufferings a insures peace and tran- | 
of Christ UT. ey quility I. 235 
Prophecy Il. 264 « is ornamental i. 236 
Propitiatory sacrifice for the dead III. 167 a justice of 5, 235 
Prosperity—attained by religion Lit, 27 εἶ loveliness of 1. 236 
εἶ miseries of I. 449, 450 (( meaning of 6 I. 225 
Prosperity of the wicked, not an ar- “ modesty in . L 235 | 
gument against divine Providence I. 484, 445 ee necessary to πῆ τον in 
Provipence—belief of, makes all con- our avocation 1. 237 
ditions pleasant I. £19 ἐἐ personal advautages of I, 237 
ve A: produces joy 1. 70 Ks preserves amity ‘and con- 

“J « source of mu- cord oy abit ; 235 

: tual love i: 268 ‘ Sealey in wie a a 

1 dependence on, the best 

preservative of gov- R. 
ernment ὲ 105 | Rash censure, evils of . be I. 218 —222 
ν i destruction of Jerusalem, Rash Came: I. 162 
not an argument Causes of ; I. 17 
against f Il. 60 « Disparagement οἵ, to 
« objections to I, 111 those who use them I 170 
( special seen in events I. 109 ‘© Impertinence of, in dis- 
Refer to * Events.” J course : sal 171 
Providence of God— He 2,93, “  Ineivility οὕ. iB 171 
“ consideration of Il. 74 «Lead to detrimental un- 
as disbetief of produces cove- dertakings i 168 
tousness if.) 16 “Lead to unlawfal- practi 
( influence from consider ces ὃ i 167 
ing . Il. 74 «΄ Mischiefs of on govern- 
¥ in the government of the ment and society . ody 165 
world ; iva “ No temptation to ki 172 
a joy arising from ; I, 7 ἐ Sources of I 172 
ὰ justice of God displayed in II. 74 “ Mf Conceit I 172 
( unsearchable Il, 406 Ἢ 2 Humour . I 172 
“ vindicated by the belief of ( « Irreverence to ἦ 
a future judgment IT. 520, 521- God I 172 
( visible in societies Ih, 85] be “ Levity I 172 
Provincia, Synops—appeals to Ill. 21 4 A Passion iy 172 
( is commencement a a Stupidity i. 172 
of ΠῚ. 260 . Uncivil ‘ I, 171 
Prudence, companion of faith II. 190 | Reading of the Scriptures forbidden III. 167 
PunisHMENT—causes of Bm 166 Reason——abuse of in religion é .»~ ag 

( consequences of My iectha «¢ And conscience II. 188 

a degrees of hereafter 1. 529 “ Excellence of ge ebtnk & 160 

a design of, Reformation I. 110 (ἐς Excellence of :the gospel 

6 Influence of ἘΠῚ 6 £20 determined by ‘ II 188 

“c δ for avoiding «¢ Exercise of makes every - 

vice Hs 520 part of creation useful Il, . 239 
e ἢ “ pursuing « ~ Mischiefs arising from the 
[ : virtue II. 520 abuse of in religion ΤΠ. ἘΌΝ 
«of Sader 5 sin II. 56, 57 Use ok wo aely 160 
ff of ingratitude by the ae “ in religion i; 169, re 
Persians . i 92 RevemPrion— II. 

« of Parent’s iniquities III. 23 application of. II. 112 
Punishments,according to Damascene I. 117 ἰὼ Love of God in Il. 79 
Purgation and sacrifices institution of II. 258 ¥ Mystery of 11. 99—106 
Purgatory Romish, invention of the III, 167 a of the world Il. 77 
“ Puton Christ,” explanation of a 398 4 Reasons of II. 99 

( results of . " II. 89—98 

Q. Reflection, spon pine act of human 
εν Quick and dead,” the Herren illus- nature I, 482, 483 
trated P II. 534 |“ Regalia Petri? lil, & 
Quietness : I. 223 Regeneration ΤΙ, 87 
6 arguments for I. 226 as necessity ‘of II. 438 
“benefits of the world 7). aan “ Wrou ght in us II. 625 
“ — decorum of ἢ I. 4235 “ Rejoice evermore” : 472 
« direction, for é a. “ 231 Rejoicing, grounds of 1, 473—475 
«« discretion in ‘ I. © 236 in faith Kits . a 


INDEX OF SUBJECTS. 


. Vor. Pace, 
Rejoicing, in hope . I 478 
in thankfulness for divine 
benefits | ᾿ 480 
™ in the contemplation of 
God’s attributes Z. 480 
“in the duty of charity 2 478 
«in the study of the word 
of God I, 450 
“ in the survey ‘of the works 
of the Lord : 5.1 480 
“ the fruit of piety I. 480 
Relation of things Ξ il» 236 
Relics among the Papists iil 286 
Beligion— ὃ ἔς heirs 
advantages of B. 2,9; 83 
“ Atheists “objections to Il. 174 
“ Benefits attending « αἷς 533 
a Civil — — 
edby . I. . 3 
- Contempt of ‘ gh hy 145 
“ Danger of despising I. 145 
ὩΣ Delight in 2 Bight 1 
“ Excellence of . I. 140 
- Exercise of in every con- 
dition . 4- 1.532, 533 
ng Honour in I. 91 
“ Joy in ‘ - IL. 1, 465 
“ Mischiefs from wantof Ι. 20 
' « peacefulness of wry. 3, 465 
“performance of easy— 
“ “ From divine 
assistance I, 406 
“ “ examples I. 393 
4 = our own res— 
olutions I, 407 
« Promises of this life 
wt. -< ° < : 17 
« Successin. | 2 
“ Supports government ΠῚ 34 
sad Teaches humility I. 13 
“ Tranquility in ae 65 
* Veneration of . . 160 
Religion | Christian—the -) dhe - 388 
Attestation of by the 
“ Holy Ghost IL. + 393 
- “Resurrection 
of Christ II. 392 
“ Correspondence οἵ 
with ancient pre- 
dictions II. 128, 261 
“ Directions of, for 
the government of 
life ‘ . By. 2s 
“ Divinity of Il. 310 
“ Enemies of Il, 189 
“ Excellence of I: 333 
4 Experience of . If. 180 
6 Joy in : Il. 115 
“ Perfection of Il. 181, 339 
“ leasantness of : | 
“ romises of Il. 341 
“ Propagation of II. 394 
“ Recommended to 
experience and rea- 
son elo. 188 
“ Rites of ll. 41 
‘ Testimonies of God 
to ‘ . Mle) 878 
4 Trahof . «. H. 310 


593 


Vou. Pace. 
Religious man, descriptions of. _I. 50 
Reuiedy against discontent . 4 δῈΣ 430 
“for bad company Il. 40 
Remission of sins, Romish— Ill. 287 
μὰ Doctrines of Ill. 287 
τὲ Errors of Ill. 287 
υρεπιαῆσρ.-. - é L 518 
Delay of 518 
a 4“ abuse of grace by I. 524 
τς “ Danger in - : 525 
9 Pleasure of I. 458 
- Wrought in us Il. © 474 
Reproach—braving of . : er’ 487 
- Fear of ὃ II. 34 
ἐξ Knowledge of ourselves 
enables us to bear it ᾿ 487 
« Neglect of religion 
through ὃ ΠΣ. 34 
Reproof—Persons who may use : 176 
_ Rules tor ὃ I. 178—i81 
“ Use of L 177 
fe When proper : I. 179 
Reputation—gained by religion I 4 
ἐξ of others, without detrac- 
tion ἘΠ 38 
{ value of I. 33, 34 
Residence of Prelates II. 121 
Ἂ es translation of III. 122 
Resolution—gained by religious wha 
tice - 46 
" wantof . ‘ Li 267 
ResotoTion, religious. I, 391 
S, increase of, by the know- 
ledge of ourselves 490 
a “ shortness of life 1, 509 
ὡς necessity of Il. 32° 
" power of I. 527 
“ want of, a cause of infi- 
delity i Rf | 
Respect of persons with God Il. 64—76 
Restitution of Prelates—Examples of 
invalid III. 256, 257 
τὰ not an act of jurisdic- 
tion 255 
not in the pow er of the 
Pope 259 
- pretended exam iples of 
ΠῚ. 256, 257 
Resurrection of Christ— ; II. 481 
Ψ actofdivinelove Il. 496 
és assurance of our 
resurrection II, 481 
Ψ attestation of, to 
the Christian 
religion Il, 392 
@ ex pediency. of II. 494 
“ representation of 
in baptism 11. 46 
Resurrection of the body Il. 564, 715 
“ called Regeneration II, 565 
ΒΕ ΤΟΝ, divine— Ὰ ; I. 310 
benefits of Il. 314 
“ character of Il. 316 
“ nature of : o he 578 
“ necessity of Il. 313 
a only ground of absolute 
belief in religion Ill. 157 
Revenge, and love of enemies I. 465, 466 
misery attending I. 311, 312 


594 


Vow. Pace. 
Reward, power of to excite virtue 1. 395, 396 


Rewards and punishments, degrees 


of, herealier I, 529 
Refer to ὡς Judgment.” 

Ricues—authority of : ‘ - 134 

ἐς _ proper use of I 347 

«vanity of 4 : 4 I. 349 

“ Right hand of God,’ importof II. 502 


“ Righteous overmuch,”” foolish perver- 

sion of he UE 48 
plea assumed 

from Ἶ Il. 49 


(( [1] 


Rights of Prelates : é > I. 54 
Rites in the Christian religion, use- 
fulness of : ma.” a 


“Rock,” examination ‘of the title III. 
6 Peter so called - τ ΠῚ: 85 


Roman Prelate non-existent 1: 137 
ἐξ εἶ when elected TTY, > 1438 
Roman ceremonial mumery III. 168 
RomanistTs, anathemas of the Ill, 2y4 
Bs belief of in the pontifical 
power é Ill 65 
& character of the Ill. 337, 338 
« dissensions among the III. 198, 203 
εἰ dissent of the . ΤῊ τ 6G 
6 errors of the Ill. 168 
66 glosses of the on the Holy 
Scriptures : “ἀμ 
τ Schismatics in Britain Ii. +337 
without christian charity IIL. 293 
( without common bumanity III. 294 
Romans v: 16—Bellarmin’s mistak- 
en interpretation of 3 : i, Sea 
Rome, pilgrimages to 1Π. 2u5 
‘Ramish absolution TT, +) 290 
Romish anathemas ; ἘΝ TE, 204 
Romish Court, Aciniing ημ antiquity of, 
vain Ill. 325 
Romish religion, impious character I. 324 


Royalties of. Peter : ; ; 111. 69 


Rule of Faith eve "ἢ : SH. 80 

Rule of Princes : II. 65 
S. 

Sabhaoth, name of God ; ΤῊ; 283 

Sabbath—the III. 26 

“ among the Jews III. 28 

“ end of iii, 24 


( institution of ᾿ 
Sabellius and Socinus agreement of, 


concerning the Holy Spirit. Il, 547 

Sacrament of the Lord’ssupper— III. 46 
{ difference’ between, and 

the Jewish Passover itt. οὖν 

( duty afier receiving of 111: 950 

a frequency of receiving TIT... 30 

ὦ preparation for itl. 9 

Sacraments—abuse of the 111. 292 
a“ celebration of in an un- 

known tongue Ii. « d67 

ὡ “ Opus operatum” of Ill, “169 
Sacraments of the Christian reli- 

gion—character of LI. . =i} 

« “Tnstitution of Ill. 41 

“ Mysterious ail 42 
Sacrifice, called by the Jews, « Ta- 

midh”’ 1. 60, 76 


Sacrifice of Christ, sufficiency of Il. 410, 411 


INDEX OF SUBJECTS. 


Satrifices-—and purgation : Il. 
Expiatory . 3 δ Ὁ 


“ Institution of ΄. : if. 


“ Jewish, prefigurative of 


Christ’s death . ἘΝῚ 
ad Origin of . ὦ : II. 258 
Sacrilege ‘ . ety ἡ 57522 
Safety obtained by ‘religion ae Ι͂Ν a7 
Saints, application of the name in the 
gospel ἜΝ 21 
Mf Worship of, by Papists lil. ' 266% 
* ol ‘Contrary to Serip- ν᾿ 
tures ΠῚ. 286 
Salvation, explanation οὔ. ee 77 
Sanctification and. justification, 
sometimes equivalent terms in 
scripture. Il. “See 
Scepticism—mischiefs and unrea- 
sonableness of : IJ. 268, 269 _ 
Schism—persons guilty of . ‘Ill. 336 
Schismatics : I. 590—592, 603 
Scholar, calling of - L, 567 
Scoffing at religion, folly of aoe: 36 
Seriptures—the holy, benefits from 
the examples of ae 389 
ee Causes of their prohibition IIJ. 167 
ee Duty of attending to I. 406 
τὸ Examples in, ee I, 389 
Ἔ Hearing of : : I, 406 
Ὁ Interpretation of ΑΜ 605 
Only rule of faith : Ill. ΕΝ 
τ Practice of ; i. 406 
τ Prohibition of by the Court 
of Rome . III. 167 
‘d Reading of, forbidden by 
the Romish Priests III. 167 
a Styleof .. . : 11. 343 


f Teaching of the, in an un- 
known tongue 

Seeking God . 
Self-commendation, when lawful I. 
Self-complacence : II 


Self-conceit : Ἶ F ἢ 
Self-con fidence 3 , ει II. 
Self-denial : é Σ ak 
Self-interest : ξ é . ΤΕ 
Self-love— 5 ΔΑ 1 
i #6 destruction of ὶ Ἶ I. 
Self-praise ; ; : ae | 
Self-will : Il. 


Semi-Arians the, heresy concerning 
the Holy Ghost, of 
Seneca not free from ambition A, 


Separations in the Churches ΠΝ, 
Servants of Christ, Christians so cal- 

led : : ; } 
Shaddai, a name ‘of God ῆ Il. 
Shame insin .. ἷ ᾿ I. 
δε Sheol” interpretation Oe vt We εὐ ΙΝ 


Silence of the Canons concerning the 


Popes authority ‘ ; 


Simony, Popes guilty of IIL. 
Simplicius Pope ‘ i. aa 
sin—folly of : I, 
Guilt of : . F ae 
“ Heinousness of .. ; II. 
© miseryiol> Wy ao'h% ‘ . I¢ 
“original =. é j ‘ I, 


“ prevention of ν d . :- 


III. 289, 290 
59 


129 
2 
621 


1 
451 


Solitude—fear of being thought ad- 


INDEX OF SUBJECTS. 


it | 
. re Vou. Pace. 
ΤΠ Sin—resistance of, beneficial to reli- Ὁ 
τος τς ρίοπ and virtue : St 45 
=“. shame in ἢ ὸ Q Ι. 522 
“ sources of ‘ ‘ ὩΣ. 906, 306 
« wilful , : > GE. ἡ 458 
Sincerity—attainment of . 5 Il. 536 
a“ practice of . « ΒΟ" . 536 
Ὁ remembrances conducive 
to, future — 11. 535, 536 
« «shortness Ι 316 
Singularity—fear of ᾿ 45 
ΤΙ. . neglect of religion = 
the dread of 45 
Sitting of Jesus at the right hand ‘of 
God ; 5 II. 502 
Sixtus V. Pope ‘ . Ill, 56 
Slander and detraction, difference be- 
tween F : ‘ I. 193 
‘¢ consequences of : 1: 201 
« folly of =" 186, 196 
“ muschiefsof . ὁ To * 201) 
=°: patepeidt) =): . d ‘ I. 188 
Sloth— ν . 1. 547, 552 
- a cause of infidelity ὃ 110. 1.16] 
Society—advancement of, by the 
Christian religion 1.7; 08,27 
as benefits of : iF 812 
Societies—ad vantages of ; ων ὁ} 
Ὡ Atheists destroy Τ᾽ 175 
“ being of God evinced by II]. 258 
as destruction of 11 278 
ἐξ love of Il. 258 
4 preservation of, by the belief 
of a future judgment Il. 519 
Socinians errors of, concerning bap- 
tism ἢ Ε 11 
Socinus and Sabellius, agreement ‘of 
concerning the Holy Spirit . Il. 547 
Solemnization of the nativity of 
Christ 11. 434—436 


dicted to,a hindrance to religion IT. 42—46 


“grateful to good men » I. 30, 31 
“ love of " ‘ I, 30 
Sotomon—the knowledge of ον." 98}ὋἊ89 
os Son of God é ᾿ If. 633 
Sour—the Il, ‘244 
acceptations of the word, in 
Scripture ‘ 478 
“ activity of ‘ I. 357 
“ and body, union afi, Il. 431 
“ carifig for : I. 61, 483 
“ Creationof . ‘ II. 302 
“ duty of caring for : I. 61, 483 
“ excellence of . ὃ Il, 256 
“ Heathen opinions of ‘ Il. 675 
“ Immortality of I], 483, 497 
“ Jewish account of . Il.* 476 
« necessity of caring for I. 61, 483 
“ operations of ; i. 256 
“ state of, afier departure from 
earth Ἔ 8 
“union of with the body om. 481] 
Soverrions— : ; Ill. 206 
a absolution by, from pen- 
alty, of subordinate offi- 
ewe: ᾿ς Ill. 254 
ss appellate ju risdiction from 
all inferior authorities LL. 


Vor. Pace. 


Soverriens—censure of lower magis- 
trates by ΠΙ. 245 
” choice of inferior officers by III. 234 

6 cunfirmation of subordi- 


nale magistrates when 


elected to office by others III. 278 
+ convocation of ecclesias- 
tical and secular Coun- 
cils, Synods, or Assem- 
blies by . i. 2 
S decision of all controver- 
sies and litigation by III. 273 
sie erection of governments 
and presidencies by III. 278 
τ exaltation of, supreme Ill. 277 
exemption of, from allin- 
ferior jurisdiction Ill. 272 
“ fountain the, of all power 
and rule ; ΠῚ. 298 
9 grant by, of dispensations, 
exemptions, and pecu- 
liar privileges III. 278 
g headship of supreme III. 277 
ἐ imposition of taxes by UI. 279 
οι infallibility of—which is 
essential to all ecclesi- 
astical supremacy Ill. 274 
= investitare by of every 
inferior officer . 234 
sa jurisdiction entire of lil. 232 
a legislative authority of III. 219 
- obedience due to the laws 
‘and mandates of Ill. 227 
μ presidency of in all As- 
semblies : . BL #4 
a privileges of Ill. 206 
" punishment of lower ma- 
gistrates by ΠῚ. 245 
= restoration of subordinate 
officers. IJ. 254 
a superiority of, over all 
their subjects d Il. 276 
. supreme exaltation and 
headship of Ill. 277 
Sovereignty, branches of 1. 245 
me pretences to, by the Ro- 
man Pontiffs, vain ΠΙ. 245 
Speaking evil : I. 174—185 
Speeca—extent of I, 149 
« goodness in not offending by nt. 140 
ε irregularity of I. 143 
“offences in ‘ a ἢ 144 
« proper use of I. 149 
Spirit fierce, a cause of infidelity lI 171 
Spirit Holy—the Il. 92—95 
assistance of . ll. v4 
< name of Il. 542, 543 
“ offices of ; Il, 93 
Spirit, use of the appellation 1, Si3 
Reter to “ laspiration.” 
Spirits—action of ; ; If. 140 
“evil Α Il. 382, 390 
« manner of action by . Dive 
Refer to “ Apparitions.” 
Spiritual gilts ; IT. 610, 611 


“ governours, obedience to 1. 585, 593, 
600 


( guides we ; RS 
Stephen VI. Pope v= ee 


596 
Vou. Pace. 
Stoics—dictates of the ‘ ᾿ I, 495 
“« examples shown in their doc- 
trines ‘ . I. 393, 394 
Stupidity, a cause of infidelity ‘ ΤΙ, Ὁ 167 
Style of the Scriptures / B. oe 
Submission to the divine will ‘ a 406 
Success in religion Β 2 τ, 9 
Succession Papal Ε ‘ itt... . 281 
Sufferings of Christ— Te ἡ 410 
« advantages’ from the 
manner of . We Al. Ὁ 453 
« argument for the love 
of enemies > Il. 459 
ε correspondence οὕ with 
ancient prophecies II. 455 
od gratitude for : iL. ao 
inconsistency of objec- 
tions to 11. 461, 462 
ἐξ Philosophers’ nit 
tions to : Il. 461 
( representation of in 
the Lord’s Supper III. 47 
6 time of : ; 1. 447 
Sufficiency of the sacrifice of Christ II. 410 
Sufferage of manking prowas the 
existence of God : ‘ Me - 261 
SorenyaToRAL EFFECTS— WON τα 263, 584 
Causesof II. 263 
“c Enumera- 
tion of 11. 264—270 
δ Proofs of II. 263, 584 
εἰ “from di- 
vine in- 
terposi- 
tions II. 268, 585 
“ ‘“ from ΠῚ mi- 
racles 11. 265, 584 
τ “from pre- 
dictions 
of future 
events II. 264, 584 
εἰ “from the 
exist- 
ence of 
God II. 263—271, 
584 
Support of affliction a Ss 3 
Support of government, by suitable 
decent circum- 
Stances . ie 131 
“ “  jbb by reli- 
gion I, 133 
Suppositions upon which the Sh 
is founded, a nullity ᾿ J 117) 3% 
Supremacy of the Pope Ill. 2u6 
Swearing profane—impertinence of 
in discourse I. 171 
( incivility of . I. 171 
( irreverence of J, 172 
a“ Stupidity of 7 * 172 
Refer to ‘* Oaths’’—and ‘* Rash Oaths,” 
Symmachus Pope » Il. 63 
Synops—acts of III. 220 
ancient . . ΠῚ, 224 
“ and Enthusiasts compared III. 292 
“ compared with Fanatics III. 292 
“ confirmation of Bil,’ Gea 
εὖ ὦ decrees of . ᾿ . III. 220 
“ doings of Ul. 233 


INDEX OF SUBJECTS. 


.- 


he: 
ἣν 
᾿ ἕ 


γοι,...: Pac Ἃ 
Synops—examples of the proceed- co 
ings of ᾿ 
“ general, the first called by 
Constantine III. 
“ordinances of, without. the ae 


Pope’s consent : ΠῚ, 
«“ proceedings of, against the 
_ will of the Pope 

“ provincial 

“ ratification by Popes of the 
acts, tnd canons, and de- 
crees of ; .. 

« Βοιηϊδῃ 

“Rules respecting, not extant 
before the reign of Con- — 
stantine » ~ ea 


ἐδ 


Talents, improvement of . 1. 
Talmudists, declaration of, respecting 
the seven things constituted before 
the world : ; ες 
“ Tamidh,” among the Jews aye ee 
Taste, the Il. 
Taxes, imposition of, by the Pope, 
unlawful ν lil 
“Teach us to number our days,” 


Psalm xc: eat inate of I, 
Temperance ee | Peg 
Temptation, import of in the Holy 

Scriptures. ° III. 9, 10 
Tertullian e" Σ Ill. 
THANKSGIVING— I. 69, Ss 

6 a delightful privilege i 
“ a just obligation 3 
a a natural disposi- 
tion : 
ε acceptable toGod I. 
“ acknowledgment of 
favours received 1. 
66 causes of I. 77—80 
ce due to God I. 77—80 
ec duty of ~~. . i 
6 frequency of . 1, 
( from a hearty recep- 
tion of the Lord’s 
blessings * 
6 from a consideration 
of the benefits re- 
ceived by us oni hs 
δ, oe from attention to the 
advantages derived 
~ from the divine 
goodness . 
τ from esteem for the 
Lord’s unmerited 
benevolence εν AS 
6 from the endeavour 
to requite the mercy I. 
& from veneration and 
love to the glorious 
Benefactor. I. 
εὐ habitual readiness 
fot Τὰ 
δ Objects of—ad versity I. 
. Pe benefits 
past and 


present I. 


INDEX OF 


Vou. Pace. 
Tuanxseivine—Objects of corporeal 
mereies I. 90 
“ ¢ daily sup- 
plies 1. 86, 87 
“ a divine 
regard I. 90 
+6 us eternal 
life. I, 87 
“ ἐ extraor- 
_ dinary 
_conso- 
lations [ 86 
[ { prosper- 
ity I 87 
% " public 
mercies 1 87 
“6 ἂν spiritual 
endow- 
ments 1. 90 
66 { tempo- 
tral good I. 90 
sa opportunities for I. 84 
practice of among 
the Gentiles I. 76 
6 profitable to man I. 92 
“ punctuality in I. 82 
signification of I. 70 
Ni times for I. 80, 84, 85 
“ vigilancein . I. 83 
Os\npa ro, ἃ Mame assigned to 
. God . ‘ oy (lee 544 
Time, improvement οὐ. aye 514 
Time of Christ’s sufferings . > hh. 1,407 
Tithes in ancient wept quantity 
of é . II. ἡ 259 


Titles of God II, 283—288 
Titles of the Church ᾿ III. 312 
Titles of the Roman Pontiff ΤΩ... 20 
Titles todominion . : ; II. 418 
Tongue—the Ξ : : I. 140 
Circumspection i in use of” I. 141 

“ Excellence of not offend- , 
ing with I 140 
“ Government of I 142 

δ Judgment necessary to the 
9 rule of ; εν 1, 142 
“ Mischiefs of Le 144 
“ Offences by it I. 144 
τς Proper use of I. 142 
Tradition— ; ὃ . » ths 360 

“ Agreement of, respecting 
the creation ofthe world II. 261 
a“ Authority οὐ. . II. 260 
“ Contradictory : . 2. 260 
“ Corruption of II. 259, 260 

φ Disowns the Pope’s su- 
premacy 134 

“ Sources of the corruption 
of... . : II. 259 
ὰ Trath of ; : . I. 260 
μ Uncertainty of ; II. 260 
a Universal. ν᾿ - Il. 590 
TRapitions—oral ὁ. : . ΠῚ, 289 
S Romish ; ι » “IIL. 167 

“ Universal, against the 
Pope’s supremacy " ‘Ul. 134 
Tranquility in religion ὦ 1, 25, 26 
Translation of Bishops ; III. 122 
Transubstantiation Ill. 167 

Vou. Ll. 79 


SUBJECTS. 
yi Vou. Pace. 
Transubstantiation absurdity of proved 
by Christ’s ascen- 
; eosin ὁ. 5 II. 4510 
Trent, Council of— ; Ill. 54, 245 
- character of , . It sae 
ἕξ injunctions of, concerning 
the Pope’s supremacy Ill. 67 
Tricks of the Roman Pontifts and 
Priests, to purloin money from their 
superstitious vassals Ill. 204 
Trinity, the ever-blessed ow «aaa 
Trust in God expressed in Scripture 
by action in his Holy name i ε 980 
Truth, the “ἜΝ ‘ ι Li; ΣΝ 
δ᾿ attainment of, by faith Il. 194 
ἢ delight in ‘ : I, 1 
“ excellence of 1,1 ite 
τ love of ; ‘ ᾿ II. 169 
‘* obstructions 11. 183, 184 
a plainness of εἰ TL. 4A 
a power of : II. 195 
“ want of love ἴο, ἃ cause of 
infidelity 3 ‘ II. 169 
τ ways of, 7 ’ I. 44, 47 
Types the IL. 132, 133 
Tyran exemplified inthe a 
Papal infallibility , Ill. 166 
υ. 
Ubiquitaries German, confuted from 
Christ’s ascension , . II. 510 
Unbelief Ι ‘ Ἂ : I~ ae 
Refer to “ Infidelity.” 
Unction, or chrism annexed by an- 
cient Christians to Baptism Ill, 44 
Union with Christ, aceount of, in 
Scripture Ἶ 398 
Unity oF Gor—proved from the 
Harmony intheworld Il. 261 
ts the suffrage of all man- 
kind : I. « 261 
Unity of the Church—external polity 
of 
se Government for the 
" In the Constantinopolitan 
Creed 
a preservation of the 
6 primitive 
“ Universal Bishop” 


Universal Canons 


Universal Consent woe 
a declares a common inclina- - 
tion . I. 254 
“ exhibits a convincing rea- 
son ; ere 
“ includes one great ‘source 
of instruction II. 254, 584 
“ proves the existence of 
God Il, 252—262, 582 
δ unfolds natural light Il, 254 
Universal power claimed by the 
Court of Rome ν ul 63 
Universal Redemption ‘ ll. TG 
Universal sovereignty rate by 
the Papal Pontifis 56 
Urban 11. Pope ; Ul. “58 
Use popular not an argument ἈΓΊΔΥ 
tice, or Right, or Truth ar 41 


997 


598 
Vou. Page. 
Usurpations over Conscience by the 
Priests of “ Babylon the Great” III. 293 
oa 
Vain-glory Il. 7—9 
Valentinus and his followers, hearing . 
of concerning Christ’s conception Il. 436 
Veneration of images and relics Ill. 158 
Vice compared with virtue d ἢ 533 
Virgin Mary gave birth to the Sa- 
viour é 3 II, 439 
we worship of . sh, ee: 7443 
Virtue and vice compared ‘ 1: 933 
Viriue, instances of ; Ἢ SIE. 248 
4p practice of ; : ΤΙ 947 
Visions, authority of Shy ΤΠ. ἘΠ 266 
δ᾿ reality of ms ay... 268 
Volkelius, error of Fespevmne the cre- 
ation of the world 303 
Vows, Popish dispensations for the 
violation of - III. 204 
Vows Romish, imposition of Tih... 367 


Walking after Christ 398 
Walking sure 4 44 
εἰ credit of 


ἐν despatch of 


Walking with God 

Want of Charity among Romanists 
War, mischiefs of : : 
Washings, among the Jews 
Watching duty of ; 

Ways and paths ΐ , 
Ways of Wisdom 

Wealth, tricks to pilfer it by Roman 


1. 

:. 

I. 

r. 
4 explication of I. 44 
me fairness of I. 48 
ἐν free from danger I. 47 
us honour of i 49 
' justification of is 52 
ω meaning of ἐξ 44 
x methods of {. 30 
pleasantness of I. 48 
εἰ results of I. 51 
“9 reward of a: 02 
τι safety of ΠΝ 47 
εἶ security of I. 44, 50 
( stedfastness of Ι: 46 
τ sureness of I. 45 
id troubles avoided by I. 50 
a upon firm ground . ΠΣ 45 
ag uprightness of I, 44 

I, 

IIT, 

I 

ΠῚ, 

I. 

I, 

I. 


Priests Σ΄. Ill. 204 
Wicked life, a profanati on of God’s 
name ; II. 20 
Will, freedom of the ; i 407 
«“ perverseness of, a cause 
of infidelity : ii. /. 168 
6 resignation of, learned 
from Christ’s μετ 375, 406 
( self II. 2 


Will of God, with regard to our duty I. 412, a 
Wispou ; and righteousness of God I. 
attainment of : I 

a attended by hope πον" 

( attracts the favour of God I. 


᾿ 540 


2) Worldly-mindedness 
91 Worldly things, 
β certainty of ; I. 2 


INDEX OF SUBJECTS. 


Vou. Pace. 
Wispon ; aanptees dexterity in action I. 4 
consequencesof ὁ. 1, 1 
m delectable as, i. 1 
es detects error. a 1: 1 
i discovers our relative cir- 
' cumstances Ξ i. 7 
ἣν healthful to the soul ᾿ 4 
κί imparts self-knowledge 1. 4 
τ in the practice of Christian 
duty iH, 48 
. in the profession of religion II. 49 
ied life according to brings 
content and delight I, 1 
a like light or 1 
6“ makes us acquainted with : 
true religion ; i. 7 
pleasantness of et 7 
τ preserves decorum and or- 
der 1. 
Zs prevents discouragement 1. 2 
nf reveals truth ξ ἐπ 1 
secures a good conscience I. 3 
" secures human respect τὶ 4 
oy supports in adversity Ti 3 
. teaches the right value of 
objects : may | 5 
τ ways of 1: 1 
ἐ( Wise-as Serpents” ; Matthew x: 16; : 
import of II 49 
Withdrawment from the a “abo- 
minations”’ IT. τ Ὁ 
Words, ambiguity of Ill. 200 
Words and things often of like sig- 
nification in Scripture III. 14, 15 
. use of by writers II, 229, 230 
Words, not offending by an evidence 
of virtue P 140 
Works, future rewards, according 
to : a. 529 
Wortp—the “IL, 235, 236 
( Contempt of, from Christ’s 
sufferings 459 
ms creation “of, declares the 
divine Providence ΤΙ. δ0 
as deluge of, from infidelity II. 176 
τ existence of God proved 
by ; 4 Tl. | 2an 
ς frame of II 235, 236 
τ harmony of, declares the 
divine Providence II. 51 
“ ‘¢ proves the unity of 
God Ὰ 202 
τ Manner of the creation 
of - : II. 305, 306 
“ Naturalists, testimony of, 
concerning : Il. 235, 236 
¢ Opinions of Philosophers 
concerning . IL, 298—300 
sé proof of God's existence II. 232 
a providence of God declar- 
ed by ΤΠ, 51 
( reasons for the creation 
δέχ of : : IT. 305, 306 


( subservient to man’s use II, 236—239 
66 testimony of Naturalists 

concerning II. 235, 236 

I, 498 


459 


overvalue of a 
source of discontent 


INDEX OF SUBJECTS. 


» 


599 


Vou. Pace. Vor, Pace. 
Worship of Angels, and saints con- Writings of the Fathers ΠΕ. i535 
trary to the Scriptures : III, 200 

Worsuir or Gop— I. 62 = 

τ performance of Ἰ, 164 Υ. 
% periods for to be ob- Youth, seasonableness of, for religionI. 531 

served . ay. .26 ‘ 

Ἦν public Ξ ΤΠ: 1 7 

= solemn times for Il. 30 i 
Sart of Images and Relics Ill. 286 Zabarell Cardinal : Il. 55 
orship of the Virgin Mary . Il. 443) Zachary, Pope Ill. 60 
Ὁ idolatry of among the Zeal blind, a cause of infidelity IL. ΤΟΤΕ 
Romanists . IM. 286} Zosimus I. Pope . OL ee 

ἽΝ 
THE END. 


ΠΤ ΤΥ, ΑΝ ΤΥ ΡΟ κι mee .--ΡΎ, ν ὙΦ 


mr ; ¥. : - ‘ial 2 + “= “ὡς: te 
οιὰ ἐν ᾿ 


"1 


PRINTEOINU.S A. 


DATE DUE 


GAYLORD 


ote ee a tet” 
ἀντ, rae, 


ΣΝ | 


i 
Ι 
ΤΩ 
ἱ 


| 


jie 
hy 
Hl 
i 
Ww 
fi 
nt ΝΙΝ 


STEHT 
ri «εὐ 
{ ᾿ Ἱ ΓΗ 
f seh} ih 
thie Hah τις 


τσ eee a ene ee τ΄ .- -ο--- ee .-- ο--ο-ς--ο--. -.-.ε.---- 


rT 
ith. 


“it 


hi 
| i 
il 


4 
it 
i 


a mee re. 0 = ae καθ 


ha 
| 


Hill, 
ney 


ee ee -- enn ae ae ae - ee A a ne ee ot te ety Oe ὡς σ΄ 


PLE 


tim 


Ἢ 
[] ͵ 
Hit 


ie 
ae 
: 
Ι 
ἡ 
He 
ii 


eee ee 
—— 


fc" alae SS 
— —— απὸ “en: 
— ee ie i ae I "ταὶ 
ae — 
wom. "“... a 
ΞΞ ὩῷὸΣ om 
-- —.- — “Se ᾿ 
— “Φ. Sl — = 
— νυ,“ —~ - = =~ eres 
-- - " = --- Ψ».- = 
-- -ῷ..- -- a —- 
=— — a -- eo — ---. 
— << -- = δ — 
on — = = 
ΞΞ - - — = x ——— ἂν. a 
— = So 5 eS ---.-'..--- «Ὁ --.-. —= 
—_—Ss— ΘΝ... ὄ.δ..Ἅὅ = a eS 4}.--.ὕ.. 
-- — - RN ta a — 
ΞΞ Sone ot oe Spe as = “Ὁ... ----- 
— er τ. - - Ὁ -ς a — 
= Ὁ. “Ὁ. Ὁ : a --ὦ et 9 mene —— 
=.  ---οαδθο νυ ραν να - = ey —— 
— ey — © gee -- -. — 
—_— ———_———— ~ S| — 
—F eee eee = —— υδοινυ ανα,.....« — — 
SSS -.ὄ.Ξ: —_ _————— — — 
5.-----.-.- -- ΞΞΩΙ “-.3:..-.-- - —- ιν... οὕ... τος » «8... ὦ —— 
ee “- Ὁ. πτ-ςς --ἰ-- --- -- ὦ" — 
—_—_————_—- :: “-- as —= — 
—— a ee - eee + a 
— O_O το τα 
τ Ae “ΕΞ, ———— 0- = 
ee ee ey — ——_—>$s§ — -- 
=e eS ee ϑεουθιθναδινεθαναιάπαιαμαναν — - “--- — 
SaaS ΞΙΞΞ OOS = = σα ’ς΄ ᾳο΄ δ.» «ὦ — 
πο ῇ«Φασυνοδννννος —— ~ α - ones - es me 
=e ee = ° : ἡ στ — 
— ee -.». . προ’ πῇ ῇ - - ---- _— - 
= Ce ἃ Τρωξι οὕς — — — 
— eee ee eee ΟΣ πον -- a ne 
— «Ὁ στον ο = - i NS -- αι -- -----.- 
— "«.----τἰὐἶίο *. ~> ΄ = = a — 
_— — προ ΡΦΖ Ν Sa — 
SSS SSS et τ δ Fs — 
——— | «τ΄ Ὸὼὸ - = ω- ae — -- ὡ- --- 
-π - πα «ἀχὸ : η - -,ΖοΟο -Ξ — 
— ee ἡ. — = — «ἢ _— 
ee -π τ ῆρφΦπ͵ιο ve we . _—— ———- -α — 
ane eh art Ὁ τ». -- See ee ——= 
a — a Kon <a τε os e —— -- — 
— = Σ .Ξ..-.-. ——— μα ΞΙ 
— -- —_ νι —— > = .ΞΞΞ 
- — -... all - “ oF — -~ - — — 
= = . —=— < = πω ὡς — -- 
ΞΞ . Ξ. πο = = a —- — 
- - eee ee ee a ow —————————— «π᾿ — - τ να 
See ποτ NY Gunns «ὐὐπασϑοοόο΄ᾳοᾳἔοΨΘΦφ.«“«“«“««“««“«“«ᾳ«««“““ᾳ«΄ᾳ««ᾳ«««««“«““«“«“-««“«““«“«“«“«ᾳ««“«“««“«΄“«ψ«««««“«ρ«ᾳ--«-«-««ᾳ«-““«--“ᾳ“ᾳ.------««“-  “ ᾳ«“«-“-“««ᾳ« πᾳ. --“΄«- ES | P a = — 
— ἀπο νυν ae er ne ee τοτοορπρπππΠ π΄’ -“----- ————— — — 
—— το ——— π΄ - — ~<—— -_ — 
— ng -ῶ σον ν᾽ 4 — —— 
-------- - ““.Ξ3.-.- — = — 
.ΞΞ:-:-:--..-..- -:ς:ΞΞΞΞ-.. ιν «δα = ---- 
—— ———— | --ῷ ee - ---.- 
—_— eee — “-... Ξ — 
δον eee πο — —— 
_—- ςΣ «αν. = .- — 
ar ΞΙ- “πα - 
= — ΦΞΞ 
— 
--- 
ΞΞΞ 
— 
Ξε 
τ.- 
-Ξ 
— 
= 
— 
_—- 
= 
— 
-Ξ 
— 
ΞΞ 
- ΤῺΞΞ 
— 
a 
= 
— 
——— 
— 
— 
ΦΞΞΞ 
— 
— 
— 
— 
— 
— 


ri ne sun 


Η 
i ΠῚ 
ha 
ἢ] 

᾿ 


eee —— —_———_— se το “ο΄ τς ——— ταν «πα 


[ 
I 


——— —— -“- 


| 
i 


Hl 
| 


ee 
———— = οἷς —— - Ὁ ee 
> - =~ τ -- ———— a ΚΞ. ΨΚ... 


Π 
i i ‘ 
‘ 
iH ἢ 
ἱ 
ῃ 


. tte ἢ 
> 
Hike 


i! 
Hi 
iN Sil 
ΠΣ 
bail 
ih 

ΠΠΠ 


Re Φῶς --,νττὦὖ, - “-ν-.-.όὕὮὐ.΄. ὃς «ὦ. -- φ-..---ο “ποτ σοος.. “-τοὐὺ-ς-ο- ee a -- «αἰ τὸν τω σ' 


ἡ} 
ΠῚ ΠῚ 


— ~~ eo ——-——= «.--᾿ - SS ee ee 
Pe eee eee ee NF ee SC Gece = — -eeeeeess «c= -=e woe 
Υ 


iit 


ts 


ΤΠ 
| 
j 


_—, --- “- -- 


ἡ 


fi 
! 


ς᾽. ἡ “5 ....«. .-«...ἥὕὄ .... « 


ee we ee 


a ΨᾳΨπμ 
- 


SPEC) eae 
ee 


A ae 
AE SA ET TEES A RATE RY eG em 
ΡΣ 


Sees eee eee 


